UNIVERSALIST HISTORICAL LIBRARY
Crane Theological School TUFTS UNIVERSITY
MEDFORD, MASSACHUSETTS
Sea iff/, 9^1
The Myjlery hid from ^ges and Generations ^ made manifeji by the Gofpel-Revelation :
o R ,
THE SALVATION
O F
ALL MEN
THE GRAND THING AIMED AT IN THE SCHEME OF GOD,
As opened in the New-Teftament Writings, and entruftecj with Jesus Christ to bring into EfFe6l.
■%
^ ^
ERRATUM. P. 384, line I, for deftroyed r^^^puniihed,
•Tt/
TH
t
ne Myjlery hid from Ages end Generations, made inanifeji by the GofpeURevehtion :
O R>
THE SALVATION
O F
ALL MEN
THE GRAND THING AIMED AT IN THS SCHEME OF GOD,
As opened in the New-Teftament Writings, and entrufted with Jesus Christ to bring into EfFe6t.
IN THREE CHAPTERS.
TheFirJ}^ exhibiting a General Explanation of this glo-
rioufly benevolent Plan of GOD. The Second, proving
it to be the Truth op Scripture, that Mankind UNIVERSALLY, in the Final Issue of this Scheme, (hall REIGN in happy Life FOR EVE R .-— — T'^f ?7';V//, largely anfwering Objections.
By Qi^esjoho wijhes well to the whote Human Race.
LONDON:
POINTED FOR CHARLES DILLV, IN THE POULTRV.
M.DCC.LXXXIV.
C V 3
THE
PREFACE.
TH E "johole human race are confidered, in the following work, as made for happinefs ; and it finally fixes them in the everlafting enjoyment of it, notwithftand- ing the lapfe of the one man Adanty and all they/;/ and mifery that ever has been, or ever will be, confequent thereupon. The fub" jedi is certainly interefling and important ^ and if what I have offered to afcertain its meaning, and juftify its truthy is worthy of regard, there can be no need of an apology for its publication. This muft be left with the reader to determine : Though, whatever his judgment is, I may be allowed to fay for myfelf, that I have gone through a great deal of hard labour in Jearching the Jcrip^
A 3 tuns*
ri P RE FAC F.
,., ., ii: I mij^bcaMr to ?ct ^r^ccthcr what ihcie pfciicrt-- to fcH r^e^. r 1^ in^" ^ iJca of IT-- -
in ti. jiiowiiig pag«s» • - - -^ k«^ g**- dually od infcnfibly !« isio them hj a long ad diligent compafiog ^ /^^ - iDttb/cmure. What I ihcrrfofT to the |Drld 15 not the refult of ir: '^n, or wifdim : Nor wis it fietchcd from :.:\Jcb€wu ^mms iwrc€ntim\ ^nxfiUy from tfe foanuin of rtreakd truth, the infpirl racks of God. Thele were my gcrcen: 2\mle in this enquiry I hi\r
taken grtt care, and fpared no p;u;;s, tlu: I might andcrfland them in tlicir gemume Jinfe. Ad it appears to me thit I havr really doc fo: Though I am far from ex- pecting, r dcfiring, that any iliould \n\ - citly takony word for it. Nay, I ihould be hea LT forry, if anyone Ihould be f unadviledas to receive what is here deli- vered, citcr in whole, or in part, iox fdcnd truths tllhe has thoroughly examined the texts that re brought to fupport it as fuch, and is i.rardly convinced thercupcn that
they
4
f t
XT.
r<r
««
P R E FA1 E. ^ii
they are a real and juft fuport of it. His JaitA will then reft uponche word of him who is faithful and tru-y and he may pleafe himfelf with the tought, that her has afted a reafonable partyXnd will certain- ly meet with the approhavn of his Maker and Judge.
I am not infenfible, tha, in a perform- ance of this nature, whre the proof is of the moral kind, and .epends upon a variety of circumjlances diy adj lifted and fitiiated with refped: to ech other, there will be always room leftfor difference of fentiment in difterent pefons, according to the difference there may^e in their tem- per of mind, manner of ducation, condi- tion in life, freedom in theexercife of their faculties, attachment to lames, religious fyftems, and the like. It 7ould not there- fore be a matter of wonderto me, if what is herewith emitted, fliotd be very dif-^ ferently received by thofe ito whofe hands it may fall. ♦Many will, oubtlefs, efteem
A 4 it
ERRATUM.
P. 384, line I, _/i?r deftroyed r^«^ punifhed,
T^he Myjiery hid from Ages end Generations, made manifeji by the GofpeURevelation :
O R,
THE SALVATION
O F
ALL MEN
THE GRAND THING AIMED AT IN THB SCHEME OF GOD,
As opened in the New-Teftament Writings, and entrufted with Jesus Christ to bring into EfFe£t.
IN THREE CHAPTERS.
TheFirJiy exhibiting a General Explanation of this glo-
rioufly benevolent Plan of GOD. The Second , proving
it to be the Truth of Scripture, that Mankiicd UNIVERSALLY, in the Final Issue of this Scheme, fhall REIGN IN HAPPY LiFE FOR EVER .— — 7*/^^ y^/V^, lar<jely anlwenng Objections.
By Qne who wijhes well to the whole Himm Race, P — — — f^/ 'J
X^KTTou tou Ku/3iou r\tAuv, Apoille PauL
LONDON:
PRINTED FOR CHARLES DILLY, IN THE POULTRV, < —————————
M.DCC.LXXXIV.
^*-
[ V ]
V t
THE
PREFACE.
TH E w&ok human race are confidered^ in the following work, as made for happinefs ; and it finally fixes them in the everlafting enjoyment of it, notwithftand- ing the lapfe of the one man Ada?ny and all theym and mifery that ever has been, or ever will be, confequent thereupon* The fu!?- je5l is certainly interefling and important ^ and if what I have offered to afcertain its meaningy and juftify its truth y is worthy of regard, there can be no need of an apology for its publication. This muft be left with the reader to determine : Though, whatever his judgment is, I may be allowed to fay for myfelf, that I have gone through a great deal of hard labour in Jearching the J'crip--
A 3 tureSf
vi PREFACE.
turesy that I might be able to put together what is here prefented to his view. I had indeed no idea of the fentiments expreffed in the following pages, till I had been gra- dually and infenfibly let into them by a long and diligent comparing of fcripture withfcripture. What I therefore now offer to the world is not the refult of my own imagination^ or wifdom : Nor was it fetched from 2iny fcbeme of man s invent ion -, hut folely from the fountain of revealed truth, the infpired oracles of God, Thefe were my governing rule in this enquiry; and I have taken great care, and fpared no pains, that I might underftand them in their genuine fenfe. And it appears to me that I have really done fo : Though I am far from ex- pelling, or defiring, that any ihould impli* citly take my word for it. Nay, I fhould be heartily forry, if any one fhould be fo unadvifed as to receive what is here deli- vered, either in whole, or in part, iov /acred truthy till he has thoroughly examined the texts that are brought to fupport it as fuch, and is inwardly convinced thereupon that
they
PREFACE. vii
they are a real and juft: fupport of it. His faith will then reft upon the word of him who is faithful and true -y and he may pleafe himfelf with the thought, that her has afted a reafoiiable part, and will certain- ly meet with the approbation of his Maker and Judge,
I am not infenfible, that, in a perform- ance of this nature, where the proof is of the 7noral kind, and depends upon a variety of circumjlances duly adjufted and fituated with refped to each other, there will be always room left for difference of fentiment in different perfons, according to the difference there may be in their tem- per of mind, manner of education, condi- tion in life, freedom in the exercife of their faculties, attachment to names, religious fyftems, and the like. It would not there- fore be a matter of wonder to me, if what is herewith emitted, fliould be very dif^ ferently received by thofe into whofe hands it may fall. .Many will, doubtlefs, efteem
A 4 it
viii P R E F ui C E.
It dangerous grofs herefy. And fome, it may be, without previous examination, upon feeing only the title-page, will at once pro- nounce me a perverter of the Go/pel, and fix my final Jiate ; though an Apojile has faid, " Who art thou that judgeft another man s •* fervant ? To his own mafter he ftandeth " or falleth." I am not at all concerned about either the opi?2ion, or doofn, oi this kind of perfons. And, to Ipeak the plain truth, I do not think, whatever a man's charader may be in other refpedts, that he is duly prepared to pafs fentence upon the prefent work, if he has not often read over the New Tefla- ment, and in the language in which it was originally wrote, and with 2. fpecial view to take in an idea of th^fcheme offalvation^ as it is there fet forth in its native purity and Jimplicity ; and fhould any, while confcious to themfelves that they have not done this, be free in cafting reproach upon it, I /hould not envy them the honour they would here- by procure to themfelves. Thofe only, as I imagine, are proper judges in this debate,
who
PREFACE. i±
tvho have made the facred writings in gene^ ral, and the apoftolic writings in particular, efpecially the writings of the apoftle Paul, their careful and diligent ftudy, and this for feme confiderable time. There are a num- ber, and I would hope it daily increafes, of whom this may be faid with exad: truth. Tvomfuch I expeft no ill treatment. They- will, doubtlefs, difcern in this work a great many marks of weaknefs and imperfection 5 and may, probably, be able to point out to me wherein, through inattention, or want of better fkill, I have put a wrong fenfc upon this or that particular text. It would indeed be very extraordinary, if I fbould not, in thefe ways, or others flill more faulty, have mifunderftood fome or other of thofe numerous fcriptures I have endea- voured to explain : Though I am not con- fcious to myfelf that I have; and can ho* ncftly declare, that I have not knowingly forced any one of them to fpeak a fenfe it did not contain. And this is efpecially the truth with refpe<3: to thofe texts which arc
the
X PREFACE.
thoi principal fupporf of the fcheme of thought here advanced : In which I am clearly fa- tisfied, I have exhibited the truth as it is in Jefus ; though I prefume not to fay dog- matically even here, that I have not been milled, either by the weaknefs of my fa- culties, or an infufficient attention in the exercife of them ; or by the undue fway of fome undifcerned prejudice in favour of fentiments peculiarly agreeable to my natu- ral benevolence of temper. And fliould it be the truth, that I have really been mifled, it would be a kindnefs (I Ihould efteem it fuch) in fome Chriftian friend of better abilities, greater integrity, and more learn- ing, than I can boafk of, to fet me right. I can truly fay, it would be a pleafure to me to be favoured with the candid endeavours of fuch a friend. If I know myfelf, I am ftill open to convidtion. I was at firft brought into this train of thought by being willing, in oppofition to previous fentiments and ftrong biaffes, to follow the light wherever it fhould lead
me.
PREFACE. xi
me. And as I am yet pofleffed of the fame difpofition of mind, I would hope, if I am in an error, I am not fo inveterately fixed in it, but that fuitable means of convidlion may be effedual to reduce me. If any fhould think fit to rail at, rather than argiie with me, they may be aiTured before-hand, their condudl will have no other influence than to excite my pity towards them : But if they will be at the pains to apply to my underflanding in a fober and Chriflian way, I fhall think myfelf obliged to let them know, that I have either changed my mind, or can give a good reafon v/hy I have not done fo.
I fhould not be jufl to what I account diJlingiiiJJ:ed merity if I did not take this opportunity publicly to acknowledge my obligations to the writings of the late re- verend Dr. John Taylor of Norwich. Had 'it not been for his Scripture DoSff^ine of Original Sin, and his Paraphrafe and Notes upon the Epijile to the Romans^ with the pre- vious
xll PREFACE.
vious Key to the Apojiolic Writings In general^ I Ihould never, I believe, have been able to have compofed this w^ork. I do not mean, by what I now fay, to iniinuate ^ to the world, as though this excellent writer was of the opinion, that all men Jhall finally be favedy for I know he had quite other fentiments of the matter : But what I would fuggeft is, that it was his example and recommendation that put me upon ftudying the fcriptures in that free, impartial, and diligent manner, which led me into thefe fentiments. And further, it was, in a great meafure, from the light reflected on the facred writings by his learned labours, that I was enabled to pro- ceed in my enquiries, till they iffued in what now appears to the reader. I have often, as occafions were offered for it, en- livened and ftrengthened this performance by ufmg his words; and have taken care to give him the honour of what I could not have exprelTed fo well myfelf. And though I widely differ from him in the in-^ 3 terpretation
PREFACE. xiii
terpretatlon of fome very important texts^ yet even here I am beholden to him ; and fhould not, perhaps, have been qualified to have gone into this difference of fentiment, had it not been for the light and inftrudlion I had firft received from him. Of this the reader may fee a flagrant inftance in what I have offered upon Rom. v. from the 12th to the end. My illuftration of that pafTage very much differs from Dr. Taylor s-^ and yet, I could not have wrote miney if I had not enjoyed the advantage of reading his. But though my fentiments difagree with his, and in points too of very conliderable im- portance ; yet the opinion I have of his cha- rity, candour, and greatnefs of mind, will not fufFer me to fufpedl, that, had he been now living, he would have thought the worfe of me merely upon this account : Efpe- cially, as he has advifed his readers * freely * to ufe their own judgment, without re- ' garding his;' that is, unlefs they fliould perceive it to be grounded on good evi- dence. He has himfelf exemplified this
advice
xiv PREFACE.
advice in his own condudt towards Mr. Locke ', falling in with his judgment, when he apprehended he had juft reafon to do fo: Otherwife diffenting from it, and with all freedom, as led thereto by the light of truth. And this is the way in which we fhould always read the writings of others,' efpecially upon thtfcripttires, however high an opinion we may entertain of their inte- grity, capacity, or learning. We fliall then ufe them as helps, as we reafonably may, in order to underftand the true meaning of revelation j founding our faithy not on what they fay, but on what we are enabled by their affiftance to be fatisfied is the word and will of God.
Had it been a matter of importance for any to know the author of the following work, I fhould not have fent it into the world without my name : But as this can neither add to, nor take from, the real force of any of the arguments upon w^hich I have refted the caufe I am engaged in,
I am
PREFACE. XV
I am quite willing to lie buried in obfcu- rity; and this, if even good judges fhould entertain a better opinion of my labours than I can reafonably fuppofe they deferve.
I hope none of my readers will make an /// tife of the dod:rine here fet forth as 2.facred truth. It is capable, I own, of be- ing abufed ; and fo is every other truth, whether natural or revealed. If any fliould pervert its proper defign, and genuine ten- dency, taking occafion from it to continue in fiHy the fault will be their own. The hope of the go/pel, as illuftrated in thefe flieets, is powerfully adapted to excite our moft earneft endeavours that we may eiiter into life without paffing through tht fee ond death : But if we will be fo difingenuous as to turn the grace of God into wantonnefs, we can juftly lay the blame no where but upon ourfelves, (hould we be made to fufFer for oar folly, God only knows how long, and to how awful a degree, in th^Jtafe that h beyond the grave,
5 liin.
xvj PREFACE.
I finccrely refign the following efFed of much pains to the difpofals of Provi- dence ', wishing, on the one hand, that it may meet with no acceptance in the world, if it tends to deceive unwary Joulsy and turn them afide from the Jimplicity of the gof- pel; and, on the other hand; that it may univerfaily gain admittance into the hearts of men, in fpite of all oppolition, if it Ihould be the truth of fcripture-revelation^ as I have no doubt but it really is.
The author.
PROOFS
THE
PROOFS
O F
UNIVERSAL SALVATION.
INTRODUCTION.
AS the Firfl Caufe of all things is infinitely be- nevolent, 'tis not eafy to conceive, that he Ihould bring mankind into exiftence, unlefs he in- tended to make them finally happy. And if this was his intention, it cannot well be fuppofed, as he is infinitely intelligent and wife, that he fhouid be unable to proje6t, or carry into execution, a fcheme that would be effedlual to fecure, fooner or later, the certain accomplifhment of it. Should it be fuggefted. Free agents, as men are allowed to be, mull be left to their own choice, in confequence B whereof
2 InfroduBion,
whereof biame can be refieded jufliy no where but upon themfelves, if, when happinefs is put in- to their own power, they chufe to purfue thofe courfes which will end in mifery : The anfwer is obvious, Their Creator, being perfeclly benevo- lent, would be dilpofed to prevent their making, or, at lead, their finally perfiiling in, fuch wrong choices •, and, being infinitely intelligent and wife, would ufe fuitable, and yet effeftual, methods, in order to attain this end. Should it be faid fur- ther. Such free agents as men are may oppofe all the m.ethods that can be ufed with them, in confiftency with liberty, and perfift in wrong pur- fuits, in confequence of wrong determinations, to the rendering themlelves finally unhappy : The re- ply is, This is fooner fnd than proved. Who will undertake to make it evident, that infinite wiiciom, excited by infinite benevolence, is incapable of devifing expedients, whereby moral agents, with- out any violence offered to their liberty, may cer- tainly be led, if not at firft, yet after various re- peated trials, into fuch determinations, and con- fequent adions, as would finally prepare them for happinefs ? It would be hard to fuppofe, that in- finite wifdom fhould finally be outdone by the ob- flinacy and folly of any free agents .whatfoevtr. If this might really be the cafe, how can it be thought, with refpe6l to fuch free agents, that they Ihould ever have been produced by an infinitely benevolent caufe ? If the only good God knevv (as he muft have known, if he is infinitely intelli- gent),
IntroduSlion, 3
gent), that fome free agents would make them- felves unhappy, notwithftanding the- utmoft ef- forts of his wifdom to prevent it, why did he create them ? To give them exiftence, knowing, at the fame time, that they would render them- felves finally miferable, by abufing their moral powers, in oppofition to all that he could do to prevent it, is fcarcely reconcileable with fupreme- ly and abfolutely perfedl benevolence ; which, in this cafe, one would be ready to think, muft have withheld the gift of exiftence.
But however uncertain the final fiate of men may be, upon the principles of mere reafon, the matter is fufiiciently cleared up in the revelations of fcripture. For we are here informiCd, not only that men were originally made for happinefs, but that they fhall certainly attain to the enjoyment of it, in the final ifTue of things. The falvation of the whole human kind is indeed the great thing aimed at, in the fcheme, the bible has opened to our view, as now in profecution, by the bene- volent Deity, under the management of that glo- rious perfonage, Jefus Chrift ; who, we are there aflTured, will go on profecuting this defign, till all the individuals of the human race that ever had, now have, or ever will have, exiftence, (hall he fixed in the poirefTion of conipleat and everlafting happinefs.
This, I am fenfible, is very contrary to the common opinion, which fuppofcs that the gteatcft part of mankind will be finally miferable, notwirh-
B 2 ftanding
4 Introdii5lio7i.
{landing the appointment of Jefus Chrifl to the office of a Saviour, and all that God has either yet done, or will hereafter do, under his miniftration, in order to prevent it. Nay, it is the opinion of fome, that the eled (a very fmall number com- paratively confidered) are the only ones, the be- nevolent Deity has concerned himfelf for, fo as efFedually to fecure their falvation •, having left all others, whom he might as well have faved, had he fo pleafed, to bring upon themfelves remedilefs and eternal ruin, for the praife of the glory of his juftice..
Thefe fuppofed dodrlnes of revelation have fa long been received for important truths, not by the vulgar only, but by perfons venerable for their learning and piety, whofe bufinefs it has been to enquire into things of this nature, that it may feem to many an afFe6lation of novelty, if not an argument of fomething worfe, fo much as to call them in qu^ftion. Multitudes, having been taught, from their early childhood, the dodlrine of eternal torments, and, what is commonly con- neded with it, the final, mifery of the greateft part of mankind, are becom.e infenfibly and flrangely prepofTefled in favor of thefe tenets, however Ihocking to unprejudiced minds ; infomuch that it would be no wonder, if they fhould determine, at once, without examination, that an efTay intend- ed to prove, that the fcheme of redemption con- cerns the human race univerfally, and will, in its final refult, inflate them all, without diflindlion or 5 limitation.
IntrodiWlion. 5
limitation, in perfed blcflednefs, inufl needs be an heretical undertaking, the very propofal of which ought to be rejedted, as carrying along with it its own confutation.
But yet, there are fome, it may be hoped, who are not fo far under the government of prejudice, but that they can fufpend their cenfures, at lead, till they have deliberately read what may be of- fered from the books themfelves, containing the revelations of God, in fupport of the hypothefis, that all men fhall finally be happy. And; fhould it be found capable of being fully confirmed by folid proofs, from thefe books, none who regard their authority, as facred, fhould withhold their aflent. To be fure, tney ought not to do fo, as being influenced thereto by an undue attachment to their fpiritual leaders, however renowned for knowledge, or judgment, or exemplary virtue : For they are certainly fallible, and may therefore be mi ft a ken.
And this, I am deeply fenfible, is the truth with refpefl to myfelf. I know I am liable to err, in common with other men. Nay, I pretend not but I may have been betrayed, in the prefcnt cafe, into an apprehenfion of that as true, which is really falfe^ through the undue prevalence of fome undifcerned wrong bias or other. For which rea- fon, inftead of finding fault with any, into whofe hands thefe papers may fall, for reading them with caution, I would ferioufly advife them to do fo \ left they fhould be deceived with the mere B 3 appearance
5 Jntroduciioiu
appearance of truth: Only, they ought fo take care that they do not fo mix prejudice and jealoufy with their caution, as to prevent a fair and im- partial enquiry. All I defire is, that, if the proofs here offered fhould appear to any, upon a thorough examination, to be juftly conclufive, they would honeftly yield to convidion. If they fhould per- ceive no ftrength in them, or not flrength fuf- ficient to fupport the caufe that is refled on them, I think, they would adl: commendably, and be- coming their character as men and chriftians, if they fhould flill adhere to their former fenti- ments. Every man muftjudgefor himfelf : though, if his judgment is wifely and reafonably formed, it will be the effeft of apparent evidence, upon an honefl and full enquiry.
That I may proceed, in the illuftration of this fubjedl, without perplexity, I fhall begin with men- tioning a few things, in a preliminary way, tend- ing to prevent a m.ifconception of my meaning, when I affirm, that all men Jhall be finally happy, it will then be natural to exhibit the proper argu- ments in fupport of this affirmation : Which, hav- ing confirmed by diredl proofs, I fhall endeavour further to flrengthen by particularly going over, -and invalidating the contrary evidence.
C H h P-
Preliminary Explanations.
CHAPTER I.
Containing Preliminary Explanations.
AS I am defirous of avoiding confulion of me- thod, and would, at the fame time, guard, as much as may be, againft the undue operation of prejudice in thofe who n:ay think it worth their while to read the following effay, it may not be amifs to begin with a few particulars, tending to prevent a mifconftru(flion of my meaning, in the propofition I have advanced, and fhall endeavour prefently to prove, namely, that all men^ according to the fcripturc-fcheme^ foall finally and certainly be happy. And they are thefe that follow :
I. I would not be underftood to mean hereby, that all men will be admitted to the enjoyment of happinefs in the ftate that next fucceeds the pre- lent. This would be a dire6l contradidllon to the general tenour of the fcriptures. Nay, it fhould feem, from feveral pafTages in the New Tefta- ment, as though the greater part of mankind would mifs of happinefs in the ftate that follows next upon this. To this purpofe is that of our Sa- viour, " (a) Strait is the gate, and narrow the way,
(a) Matt. vii. 4.
B 4 " which
8 Preliminary Explanations,
" which leadeth unto life 5 and few there be that " find it." And, when one came to him with that queftion, " (b) LorS, are there /^w that be faved ?" he plainly concedes that it was fo, by the reply v/hich he makes in the following verfe, " Strive " to enter in at the ilrait gate ; for many.^ I fay unto *' you, will feek to enter in, 2.ndjhall not be able^ And it is obfervable, the conclufion of two of his parables is fummed up in thefe emphatical words, *' (c) For many are called, and few are chofen." To thefe and fuch like texts it may be owing^ that the falvation of comparatively but a few of the human race has been received as an undoubted dodrine of the bible. And I fee not, I confefs, but that fuch texts would be a full confirmation of this dodlrine, if it were a truth (as has been generally fuppofed) that the next is the final flate of men. But if this, inftead of a truth, Ihould turn out a falfe notion, grounded on miftaken ap- prehenfions of the genuine fenfe of fcripture, the above declarations, importing that many fhall not be faved in the next ftate, are no inconfiftencies with the affirmation we have laid down to be proved. And that it is a miftake, and a very grofs one too, greatly tending to the difcomfort of man- kind, as well as giving occafion for unworthy re- fledlions on the Deity ; 1 fay, that it is a miftake to fuppofe the next llate a final one, we fhall CDf
(h) Luke xlii. 23. (c) Matt. xx. 16.'— xxii. 14.
deavour
Preliminary Explanations. 9
deavour to evince, in its proper place 5 where it will be feen, that the fcripture is fo far from aflert- ing this, that it very plainly and frequently infi- nuates the contrary, and cannot indeed be under- ilood, as to the main thing it has in view, upon ^ny other fuppofition.
II. Though I affirm, that all men will finally be happy, yet I deny not but that many of them will be miferable in the next ftate of exiflence, and to a great degree, and for a long time, in proportion to the moral depravity they have contradted in this. There is no reafonable room for debate here. It is not only plain from the threatenings of God in general, compared with the known cha- rade rs of men, but from feveral parables fpoken by our Saviour, as well as from the frequent re- prefentations that are made of the great, and (as it is commonly called) lad judgment, that many, in confequence of their prefent ill-condudt, will have their next exiflence in the place of " weeping, *' and vvailing, and gnafhing of teeth." Moft inter- preters, I am aware, fuppofe this to be a place of everlafting torment. And they ftrengthen them- felves in fuch a thought, by certain phrafes, which frequently occur in the facred pages •, imagining they carry in them this fenfe, and cannot well be underilood in any other. And if this is the real fenfe of fcripture, I readily own, the hypothefis here advanced is incapable of proof. But that the fcripture ought not to be interpreted in this
fenfe.
10 Preltminary Explanations.
fenfe, we fliall take care to make clearly evident afterwards.
In the mean time, it ought to be particularly re- membered, and confidered, that the future mifery, though not everlafting, according to the prefent fyftem, may yet be awfully heightened in degree, and protradled in continuance •, which I the ra- ther mention, left any fhould fooliilily take oc- cafion, from the dodlrine here advanced, to en- courage themfelves in their evil ways. Let not any fay, if we fhall finally be faved, we may then live as we lift. For, according to the fcheme we are illuftrating, there will be no falvation for thofe, in the next ftate, who habitually indulge to luft in this •, but they muft be unavoidably miferable, notwithftanding the infinite benevolence of the Deity, and to a great degree of feverity, God only knows how long, in proportion to the number and greatnefs of their vices. And this ought, in all reafon, to be a powerful motive to reftrain men from making themfelves vile : Though it be a truth, that, in the final refult of things, they fhall be happy. — But of this, as it is a matter of vaft importance, I Ihall fpeak diftin6lly and largely in the fequel.
III. I would not be nnderftood, when I fay, that all men fhall be finally happy, to infinuate as though this would ever be their lot, till they are all cured of their moral depravity, and formed to a mectnefs for heaven, by being brought back to 2 a virtuous
Trelimlnary 'Rxphnatlons. 1 1
a virtuous temper of mind. Men, who are in- telligent and moral agents, cannot" be rationally happy, but in the regular exercife of their intel- letflual and moral powers. Vv^hile in a degenerate ftate, they muft be miferable. 'Tis impofTible in the nature of things it fhould be otherwife. And if ever they are delivered from their mifery, it muft be by efFedling a change in their moral cha- radler. It is not, perhaps, in the power of an all- wife intelligent being, however benevolent, to make reafonable creatures happy in any other way. If therefore the next ftate (conformably to the common mode of thinking) is a ftate of pu- niftiment, not intended for the cure of the patients themfelves, but to fatisfy thejuftice of God, and give warning to others, 'tis impofTible all men fliould be finally faved : whereas, if the next ftate is a ftate of difcipline, deligned for the amend- ment of the fufferers themfelves, as well as the good of others, and wifely adapted as a mean to this end, they may be recovered, and formed to a meetnefs for immortality and honor. Or, fhould any have fo funk their natures in this, as not to be capable of a recovery in the next ftate ; a ftate beyond that may be again a ftate of difci- pline, wherein mifery will be infiidled with a falu- tary view : Upon which fuppofition, their recovery will be ftill pofTible ; they may, in the end, be- come the capable fubjefls of happinefs. And that this will be the operation of the fcheme of God, with reference to the whole human kind, as it is
fee
1 2 Trelbninary 'Explanations •
fet forth in the fcriptures (the effed whereof will finally be the accomplilhment of their falvation) we fhall fee more reafon to believe, in the pro- grefs of this attempt, than we may, at prefent, be ready to imagine.
t ■
IV. Upon the whole therefore, what I mean to prove, in tlTe following effay, is, that the fcheme of revelation has the happinefs of all man- kind lying at bottom, as its great and ultimate end; that it gradually tends to this end; and will not fail of its accomplifhment, vyhen fully compleated. Some, in confequence of its opera- tion, as conducted by the Son of God, will be difpofed and enabled, in this prefent ftate, to make fuch improvements in virtue, the only ra- tional preparative for happinefs, as that they fhall enter upon the enjoyment of it in the next ftate. Others, who have proved incurable under the means which have been ufed with them in this ftate, inftead of being happy in the next, will be awfully miferable ; not to continue fo finally, but that they may be convinced of their folly, and re- covered to a virtuous frame of mind : And this, as I fuppofe, will be the effed of the future torments upon many ; the confequence whereof will be their falvation, they being thus fitted for it. And there may be yet other ftates, before the fcheme of God may be perfected, and mankind univerfally cured of their moral diforders, and in this way qualified for, and finally inflated in, eternal happinefs. But
whether.
C'.r
i I
Preliminary Explanations.
U
pro-
whether there are any other fuch ftates befides the next, or not ; or however many flates fome of the individuals of the human fpecies may pal's through, and of however long continuance they may be ; — the whole is intended to fubierve the grand defign of univerfal happinefs, and will finally terminate in it : Infomuch that the Son of God, and Saviour of men, will not deliver up his truft into the hands of the Father, who committed it to him, till he has fully difcharged his obliga- tions in virtue of it •, having finally fixed all men in heaven, when God will be all in all.
This, in general, I take to be the fcheme of re- velation, with reference to the human kind. And it exhibits the Deity in fo amiable and intereil- ing a light, and refleds fo much glory on the mediatorial undertaking of Jefus Chrid, that every man, one would think, fliould, beforehand, be difpoied to wifh it might be well fupported from the fcriptures. Can the thought be difpleafing to any fon of Adam, that the whole human race ihall finally have enrrance miniflered to them into the kingdom of heaven, to partake there of joys that flow for ever from God's right hand ? Where is the man fo deftitute of benevolence, fo bereft of humanity, as not to bid God-fpeed to an at- tempt, intended to eftablifh it as a revealed truth, that this, before the fcene of providence is finally fhut up, fliail be the portion of all men, of what- ever nation, charader, colour, ilation, or con- dition ? It cannot be fuppofed, that any ihould be ^0 filled with envy, or fourcd by rancour, hatred.
or
1 2 Preliminary "Explanations*
fet forth in the fcriptures (the efFed whereof will finally be the accomplifhment of their falvation) we (hall fee more reafon to believe, in the pro- grefs of this attempt, than we may, at prefent, be ready to imagine.
IV. Upon the whole therefore, what I mean to prove, in thfe following eflTay, is, that the fcheme of revelation has the happlnefs of all man- kind lying at bottom, as its great and ultimate end; that it gradually tends to this end; and will not fail of its accomplifhment, when fully compleated. Some, in confequence of its opera- tion, as conduced by the Son of God, will be diifpofed and enabled, in this prefent ftate, to make fuch improvements in virtue, the only ra- tional preparative for happinefs, as that they Ihall enter upon the enjoyment of it in the next ftate. Others, who have proved incurable under the means which have been ufed with them in this ftate, inftead of being happy in the next, will be awfully miferable ; not to continue fo finally, but that they may be convinced of their folly, and re- covered to a virtuous frame of mind : And this, as I fuppofe, will be the effed of the future torments upon many -, the confequence whereof will be their falvation, they being thus fitted for it. And there may be yet other Rates, before the fcheme of God may be perfeded, and mankind univerfally cured of their moral diforders, and in this way qualified for, and finally inflated in, eternal happinefs. But
whether,
Prelimi?iary Explanations, 1 3
whether there are any other fuch ftates befides the next, or not ; or however many ftates fome of the individuals of the human fpecies may pals through, and of however long continuance they may be ; — the whole is intended to fubferve the grand defign of univerfal happinefs, and will finally terminate in it : Infomuch that the Son of God, and Saviour of men, will not deliver up his truft into the hands of the Father, who committed it to him, till he has fully difcharged his obliga- tions in virtue of it ; having finally fixed all men in heaven, when God will be all in all.
This, in general, I take to be the fcheme of re- velation, vi^ith reference to the human kind. And it exhibits the Deity in fo amiable and intereil- ing a light, and refleds fo much glory on the mediatorial undertaking of Jefus Chrift, that every man, one would think, fliould, beforehand, be difpofed to wifli it might be well fupported from the fcriptures. Can the thought be difpleafing to any fon of Adam, that the whole human race . fhall finally have entrance miniftered to them into the kingdom of heaven, to partake there of joys that flow for ever from God's right hand ? Where is the man fo deftitute of benevolence, fo bereft of humanity, as not to bid God-fpeed to an at- tempt, intended to eftablifh it as a revealed truth, that this, before the fcene of providence is finally fhut up, fliall be the portion of all men, of what- ever nation, charadter, colour, ftation, or con- dition ? It cannot be fuppofcd, that any fliould be fo filled with envy, or foured by rancour, hatred,
or
14 Preliminary Expla?iations*
or malice, as not to hope, that fo benevolent a plan may be found, upon the ftrideft enquiry, to be a true one.
Some generally received dodlrines, it is con- felTed, muil be given up, if this is admitted to be the fcheme of God, with reference to mankind. And it is high time they Ihould be renounced, and others embraced in their room, that are more honorable to the Father of mercies, and comfort- able to the creatures whom his hands have form- ed. I doubt not, it has been a perplexing diffi- culty to mod perfons (I am fure, it has been fuch to me), how to reconcile the dodrine, which dooms fo great a number of the human race to eternal flames, with the eflential, abfolutely per- fe6b, goodnefs of the Deity. And, perhaps, they contain ideas utterly irreconcilable with each other. To be fure, their confiftency has never yet been fo clearly pointed out, but that a horror of darknefs flill remains, that is fadly didreffing to many a confiderate tender heart. Whereas, there is no difficulty of this fort attending the prefent fcheme. All objedions to the infinite benevolence of God vanifh at once ; and this attribute of the divine nature fliines even more confpicuous, as viewed in the light of revelation, than in the light of mere reafon. Nor is there any fcheme that fo illuftrioufly fets forth the powerful efficacy, and ex- tenfive advantage, of the mediation of Jcfus Chrill. If mankind univerfally are the objedl of his con- cern j if he died for them all ; if he is afcended i3p to heaven for them all 5 if he is there acting
on
Preliminary Explanations ^ 35
on their behalf, and managing all things, in the kingdom of grace, with a view to their falvation, and will not give up his miniftry, in this kingdom, till he has adtually accomplifhed this great dc- fign, and inflated the whole human kind in eternal glory •, — what more noble idea can we form of his undertaking for us ? 'Tis now carried to its ut- moft height, and appears to be a defign emi- nently worthy of God's contriving, and of Chrift's executing, and that lays a juft foundation for the everlafting admiration and adoration of all angels, and of all men : Whereas, upon the common fcheme, the extent of God's benevolence is com- paratively fmall, as well as the advantage of Chrift's mediation. For notwithftanding all that has yet been done, or ever will be done, the greateft part of mankind will continue God's ene- mies, and the devil's (laves •, corrupt in their difpo- fitions, and *' vefiels of wrath fitted for eternal de- " ftrudlion." Is there any room for debate, which of thefe fchcmes rcfleds moft honor on God, and Jefus Chrift, and is moft benefici:il to men ? If any are prepoftefted in favor of dodrines, they have been taught, even from children, to revere as divine truths, it may be hoped, they will fo far lay afide prejudice as fairly and impartially to hear svhac may be faid in proof of this •, as the good ofman^ kind in common, as well as the honour of God, and of his Son Jefus Chrift,- are clofely conoeded with it,
C H A P-
1 6 ^ie Proofs of Unlverfal Sahatwu
CHAPTER IL
Exhibiting the Proofs of the 7nain Point in Debate.
THE way being thus prepared, I now come to make it evident, that mankind univer- fally^ according to the fcripttires^ Jhall^ in the finat refult of things^ he happy. And I am in no ftrait here for want of forcible arguments, as thofe may be ready to imagine, who have been accuf- tomed to read the Bible under a itrong bias in favor of contrary principles. This was the man- ner, I freely own, in which I formerly read the facred fcriptures : Nor could I, for a while, with- out confiderable difficulty, confult them upon the prefent point unreilrained from previoufly im- bibed fentiments. It was with care and pains that I brought myfelf fo far to fufpefl the truth of common do6trines, as to be able, with toler- able freedom of mind, to enquire whether this had a jufl foundation in the word of God, or not. But when I had once difengaged myfelf from the influence of former notions, fo as to be able to look into the fcriptures, with a readinefs to receive
whatever
The Proofs ofUniverfal Sahatmt. 17
whatever they fliould teach for truth, it was truly furprifin^io me, to find in them fuch evi- dent traces oi ilie dodrine I am now going to prove to be a rcvealed one. And indeed the dif- ficulty, in tlii5part of my fubjed:, is not fo much to find good evidence, as to colled it together from the various parts of the Bible, and range ic in fuch order, as that the reader may eafily have a clear and diftind view of it, and be able, with- out perplexity, to judge upon it, in its full and united force.
The feveral texts, containing this evidence, I fhall bring to view under five or fix propofitions : Only defining that the produced texts may be con- fidered, not apart from each other, but in connec- tion. What I rely on as proof, in the prefenc argument, is, the refult of all thefe texts, not con- fidered fingly, but in one conjund view : Though, perhaps, moil of the texts, taken feparately, will appear to have confiderable force, and fome of them to be ftrongly conclufive even of themfelves alone.
PROPOSITION I.
** From the time that fin entered into the world •' by the firft man Adam, Jefus Chrifl is the per- " {on through whom i and upon whofe account^ happ> " nefs is attainable by any of the human race."
I am ready to think, the Aoyo?, who, if we may believe the fcripture, certainly cxifted before the
C creation
1 8 'ihe Proofs of Vnlverfal Salvation.
creation of this world, would have been employed in the government of it, and of mankind in par- ticular, in order to their being formed to a meet- nefs for the final fruition of God, in glory, if Adam had not finned. But be this as it will, 'tis undoubtedly true, that, fince the entrance of fin and mifery into the world, he is the glorious pfrfonage, through whofe mediatory intervention, the dlfpiays of God's goodnefs are made to the fons of men, and that in particular, which will fix any of them in final and eternal happinefs. Hence he is reprefented, as far back as the days of Adam, " as the feed of the woman, who fnould *' bruife the ferpent's head (a).^^ Hence he is fpoken of, in the times of Abraham, as one "in whom all '* nations," yea, " all families, of the earth, fhould be *' blefiied (h)" Hence thofe types and figures, un- der the Mofaic difpenfation, which derived their principal value from the reference they had to that facrifice of himfelf, which, in the fullnefs of time, he v/as to offer up to God to put away fin. Hence the prophetic defcripticns, fcattered all over the v^ritings of the Old TefLament, pointing out his office and charafler, as the Saviour and King of men. And hence, in fine, thofe numerous pafi^ages in the Apoflolic writings, which afcribc it to his mediatory undertaking for men, that they are prepared for, and finally crowned with, eternal life ; in confequence whereof, the redeem-
(m) Gen. iii. 15. (hj Gen. xii. 3.
cd
The F roofs oflJniverfal Salvation. 19
ed are brought in, finging that hymn of praife to him, Rev. i. 5, 6, " Unto him that loved us, and " wafhed us from our fins in his own blooJ, and " hath made us kings and priefts to God, and his fa- " ther; to him be glory and dominion for ever and " ever. Amen." — Bud need not enlarge here. This is a point that will not be difputed, ac lead, by thofe with whom I am now concerned.
PROPOSITION II.
"The obedience of Cbrifiy and eminently His ** obedience to deaSb^ when he had afllinied our *' flefh, in the fulinefs of time, is the ground or '' reafon upon which it hath pleafed God to make *' happinefs attainable by any of the race of " Adam."
Hence we are faid to be '' reconciled to God by '* the death of his fon (c) j" to '' have redemption " through his blood, the forgivcnefs of fins (d) •/' to be " redeemed from the curfe of the law," by '* his being made a curfe for us (e) •," to be "made *' righteous through his obedience (f) ;" and to ob- tain " the juftification of life through his righteouf- " nefs (g)" And hence, in a word, eternal life, which is the fum of all fpiritual and heavenly blefllngs, is faid to be " the gift of God through ** our Lord Jefus Chrift (b)?
(c) Rom. V. 10. (d) Eph. J. 7. (e) Gal. iii. 13.
(f) Rom. V, 19, (g) Rom. v. i3. (h) Rom. vi. 21.
C 2 It
20 "The Proofs ofUniverfal Salvation.
It- would be too great a digrefiion, and beyond the defign of this prefent work, to ftop here to fix the precife 'kxii^^ in v/hich the obedience and death of Chrift may be confidered as the reafon of God's making the grant of final happinefs in the gofpel. It will be fufficient, to our prefent purpofe, to fay only in general, that it was with a view to the obedience and death of Chrift, upon this account^ upon this grcundy for this reafon^ that God was pleafed to make the gofpel promife of a glorious immortality to the miferable fons of men. And in this, thus generally exprefied, there is an agreement on all fides, each explaining the matter according to their own fchemes.
PROPOSITION III.
*' Chrift died, not for a fele^l number of men " only, but for mankind univerfally^ and without " exception or limitation,'*
The facred writers are fingularly emphatical in exprefting this truth. They could not indeed have been more full and peremptory in de- claring it, had they intended to guard againft men's ftraining their words to another meanins:. They fpeak not only of Chrift*s " dying for " us (i),'* " for our fins (k),'' "for finners (I),'* *' for the ungodly (m)" "for the unjuft (n) j" but
OJ I Thef. V. 10. CV I Cor, xv, 3. fij Rom. v. 8. {mj Rom. V. 6. fmj i Pet. iii. 18.
affirm.
T'he Proofs of Vniverfal Salvation. 2 1
affirm, in yet more extenfive terms, that he died " for the world C^^," *' for the whole world (p) ;" yea, that they might not be mifunderftood, they fay? that God " laid on him the iniquities of us *' all f^j," that be " gave his life a ranfoni for *' all (r) ;" yea, that he " tailed death for every *' man f/J." And, as though it were on purpofe to prevent a mifconception of this extenfive de- fign of his death, he commifTioned his apoftles, ?nd fcnt them, forth to " preach repentance, and re- " miffion of fins, through his name, to all na- '' tions {t) •," yea, " to every" reafonable "creature " under heaven (u) :" which he could not have done, in confiftency with wifdom, or fincerity, or mercy, if, in virtue of his death, the forgive- nefs of fins, and eternal life, had not been attain- able by all the fons of men.
I know there are fome, who, notwithilanding all thefe texts, fo ftrongly exprefllve of the univer- fality of Ch rift's death, are fixed in the opinion, that he died only for the ele6l, that is, a few com- paratively of the human race. But it would, in my apprehenfion, be a mifpending of time and la- bour to argue with men, fo blinded with prejudicate notions, as thofe very evidently mud be, who can ferioufly go about to contrive fliifts to evade the meaning of fuch language as the fcripture has ufed upon this head. They might as eafily elude
(0) John i. 29.— iii. 16, 17. (p) i John ii. 2.
(q) Ha. liii. 6. (r) i Tim. ii. 6. (/) Heb. ii. 9.
(t) Mat. xxviii. 19, (u) Mark xvi. 15.
C 3 the
22 T^he T roofs of Univerfal Salvation.
the fenfe of any other words, this truth could have been delivered in. — But it is not my pur- pofe to infifl here ; not having come as yet to that which is peculiar to the prefent fyftem.
Only, before I proceed, I v/ould make this ge- neral remark, that, if Chrlft died for all, the fcheme we are eftablifhing perfcdlly falls in with the great defign of his death. And 'tis far more reafonable to believcj that the whole human kind, in confequence of his death, v^^ill finally be faved,, than that the greater part of them fiiould perifli. More honor is hereby reflected on God \ greater virtue is attributed to the blood of Chrift llied on the crofs -, and, infcead of dying in vain, as to any real good that will finally be the event, with refpefl to the greateft part of mankind, he will be miade to die to the beft and nobleft purpofe, even the eternal happinefs of a whole world of intelligent and moral beings.
PROPOSITION IV.
" It is the purpofe of God, according to his " good pleafure, that mankind univerfally^ in con- " fequence of the death of his Son Jefus Chrift, " fhall certainly and finally he y^W."— The texts that afcertain this, are thofe that follow :
The firft is Rom. v. 12, to the end. I fhall, that I may convey my fenfe of this fcripture in the faircil and eafiefl way, in the firft place fet
it
The Proofs ofUnherfal Sahatlon. 23
it down with a paraphrafe, containing what I take to be its true meaning-, I fhall then juftify the paraphrafe by critical notes ; and finally apply the notes and paraphrafe to the main point in view.
Text. Paraphrase.
1 2. Wherefore^ as For this caiife or reafon ( i ) by one man fm enter- we have received reconcilia- ed into theworld^and tion by Jefus Chrifl, namely, death by fin^ and fo becaufe as fin entered into the death faffed upon all world by the one man Adam, men, for that all and death by his fin in eating have finned, of the forbidden tree, and thus
(2), by this fin of his, death hath come upon all men, whereupon^ upon which^ in con- fequence ofwhich^ they have all Jinned (3): — [That all have finned, and yet that '^ death *' palTed upon all," by means of the fin of the one man Adam, as I obferved in the foregoing verfe, and would briefly prove before I proceed to finifh the comparifon I there began, is exceeding evident;
13. For until the for all along, from the time law fin was in the of Adam's lapfe to iht giv^ worlds hut fin is not ing the law by Mofes, fin imputed where there was in the world (4) : But is no law, whatever fin may, in its own
C 4 nature,
24 ^he F roofs ofUnherfal Salvation.
Text.
14. Neverthelefs^ death reigned from Ada^n to MofeS'i even over thofe that had not ftnned after the fimiliiude of Adam's tranfgreffwn'i who is the figure of him that was to come.
1 5. But not as the
offence^ fo alfo is the free gift. For if.
Paraphrase. nature, be fuppofed to de- fervc, it is not reafonable to fuppofe, that it fhould be uni- verlally reckoned to death, when no law is in being that makes death the fpecial pe- nalty of tranfgrefTion : And yet, death reigned thus uni- verfally through the whole period of time between Adam and Mofes, and over thofe too (5) who did not violate, as they might have done, a pofitive command of God, " after the fimJlitude of A- " dam's tranfgrefiion," be- tween whom and " him that *' was to come," namely, the Meffah^ there is a like- nefs (6) as to the damage oc- cafioned by the one, and the gift beftowed through the other : Not that the damage occafioned by the lapfe of the
one man Adam, and the ad-
through the offence vantage arifing from the free
■€f one^manyhe dead\ gift through the one man
much more the grace Jefus Chrift, exadlly corre-
of God, and the gift fpond to each other; for if
hy grace ^ which is by the many, that is, all men, are
one fubjedled
The Proofs of Unherfal Sahatmt. 25
Text. one 7nan^ J^f^^ Chrift^ bath abounded unto many.
16. And not as it was by one that ftn- nedy fo is the gift : for the judgment was by one to condem- nation *, but the free gift is of many of- fences unto jujiifica- tion.
Paraphrase. fubjeded to death through the lapfe of the one man Adam, the orace of God, and the gift by this grace of his (7), which grace is be- llowed through the one man Jefus Chrift(8), hath much more abounded unto the fame many^ or all men. And not as the damage fto repeat what I obferved in the be- ginning of the former verfe, that I may be more expli- cit in opening myfelf upon a matter of fuch importance ; I fay, not as the damage (9) through the " one man that " finned," that is in the one inftance in which he was tried (10), fo is the gift through the one man Jefus Chrift : For the judicial fen- ten ce took rife ( 1 1 ) from the lapfe of the one man, and pro- ceeded to condemnation, con- demnation fubjed^ing man, kind to mortality, and there- ppon to fin alfo ^ but the gift takes rife from the many fins which men commit in the courfc
Z6 The Proofs ofUitiverfal Salvation.
Text. Paraphrase.
courfe of their lives, and pro- ceeds, in oppofition to the power and demerit of them all, fo as finally to terminate in jullification, juftification including in it their delive- rance from fm as well as death, their being made I ^ righteous as well as reigning
in life. And it is quite rea- fonable to think thus of the
17. For if hy one matter; for if, by the lapfe ffian^s offence^ death of the one man, death, in all reigned by one\ much its confequences (12), reign- more they which re- ed through this one man over cetve abundance of all men \ much more Ihall thefe gr ace ^ and of the gift all men y who are the recip- cf right eoufnefs^fljall €nts{i^) of the abounding reign in life by one^ of the grace of God, and of Jefus Chrifl. the gift that fhall make them
righteous C14), finally reign in life through the one man Jefus Chrift.] I fay there- fore (15) (to refume now, and purfue, the comparifon I
18. therefore as began in the 12th verfe) as it ly the offence of one^ was by the lapfe of the one
judgment came upon man Adam (16) that theju^
dl men to condemna^ dicial adl, " duft thou art,
tion\ even fo by the *' and unto dud thou fhah
righ' *' return/"*
216^ Proofs of TJnherfal Salvation
Text. righteoufnefs of ens, the free gift came upon all men unto juflification of life.
27
" return,"
19. For as hy one man's difobedience many were madefm- ners \ fo hy the obedi- ence ofonejhall ma?iy Is made righteous.
Paraphrase.
came upon all men (17) fubjedtlng them to death *, even fo by the righte- oufnefs of the one man Jefus Chrift, the oppofite advan- tageous gift is come upon the fame all men, which de- livers them from death to reign in life for ever (18), And this may be admitted without difficulty -, for, to proceed in the comparifon, as by the difobedience of the one man Adam, themany^ or all men, in coiifequence of a divine conflitution, fubjedl- ing them to a frail mortal flate, occafioned by this dif- obedience of his, became Ji n- ners {icf) ', even fo by the obedience of the one man Jefus Chrill, the fame many, or all men, in confequence of an oppofite conltitution, grounded on this obedience of his, fliall become righteous ferfons (20}, and as fuch be iubjedtively qualified for the juftification of life, or, what means
2 8 The F roofs of TJniverfal Sahatwn.
Text.
20. Moreover^ the law entered that the offence might abound: but where Jin abound- ed, grace did much wore abound.
21. That as Jin
hath reigned unta
death J
Paraphrase. - means the fame thing, an eternal reign in happy life.
Now (21), the introduc- tion of the law among the Jews is fo far from being an objedion, as fome perhaps may be ready to think, a- gainft what 1 have been fay- ing, in the above verfes, that it perfedly coincides with the dt^ign of it : to which purpofe let it be obferved, the law was introduced a- mong the Jews, a fmall part of mankind i that fm, upon fuppofition of its being com- mitted, might abound, be increafed, heightened, in its malignity and guilt (22): But then it ought to be remem- bered, that the grace I have been fpeaking of abounds much beyond the utmoft in- creafed malignity, or guilt, of fin, by means of the law (23) : Infomuch that it may be juftly concluded, and fairly faid, as fin hath univerfally, reigned by death ; fo fhall
grace
The Proofs ofUniverfal Salvation. 29
Text. Paraphrase.
death \ even fo might grace reign as univerfall)\
grace reign through and trium-phantly^ through
right ecu fnefs unto e- righteoufnefs, unto eternal
ternal life^ by Jefus life (24% by Jekis Chrift
Ch'ifi our Lord^ our Lord.
NOTES in fupport of the above Paraphrase.
(i) For this caufe or reafonj] The Englifh phrafe that mod exadlly anfwcrs the true import of the Greek one, ^loc tovtoj is, as I apprehend, for this caufe or reafon. There is always an argumentative conne6lion between the difcourfe that goes be- fore, and that follows after, this demonftrative pronoun ; and its proper ufe is, to point out the reafon, caufe, or ground, of this conne6lion« Only, it ought to be particularly minded, the caufe or reafon of this connexion is fometimes to be found in what goes before ^\% touto, and fometimes in what follows after it. It is ufed here in the latter fenfe. The words that follow ha, ro^ro^ viz. *-"• As by one man fin entered into the world," &c. are brought in as the proof or illultration of fomc fpregoing words ; and the defign of this pronoun is to point out the rational connexion there is be- tween them. The only difficulty is to fay pre- ciiely what thefe foregoing words are. It feems evident to me, they are the immediately preceding ones, ver. 1 1, " by whom [that is, Jefus Chrift] we !' have received the [above fpoken of] reconcili-
3o "The Proofs ofXJniverfal Snhaticn.
*' ation." Accordingly, the defign of J'ta tout© In this T2th verfe, and &^a eui? in the i8th verfe, is to introduce a proof of the credibility, the fitnefs, or reafonablenefs, of what the apoiile had faid in the 1 ith verfe, namely, that " we have received reconci^ *' liation^^ and have received it by Jefus Chrifi^ The thought intended to be conveyed by thefe particles, I fuppofe, is this ; that fince fin and death entered into the world, and have reigned over all men, without any wilful fault of theirs, but purely by the difobedience of one man ; for this caufe or reafon^ it feemed agreeable to the infinite wifdom and grace of God, that this damage fnould be repaired, and mankind refcued from the ftate of fin and death, to which they had been thus reduced, in a way analogous hereto, viz. by the obedience or righteoufnefs of one m.an. As if the apoflle had faid, * I obfcrved ^juft now, that by Jefus Chrifl we hdiVt reconci- ' liaiion with God •, and it is for this reafon that
* the free gift, by the righteoufnefs of one, is
* come upon all men to juflification, namely,
* becaufe it was in fuch a way, viz. by the
* offence of one, that judgment cam>e upon all ' men to condemnation.' And I imagine the apoftle's prim.ary view in ufing thefe conned- ino- particles was to (hew, that as the change from a flate of righteoufnefs and life to a ftate of fin and death was certainly introduced by one man (as he has proved, ver. 13, 14) ; it is equally credible, that a change back again, from this ftate
of
^The Proofs ofVnlverfal Salvation. 3 1
of fin and death to the contrary flate of righteonf-, nefs and life, (hould hkewife be made by one man -, the flrcfs being plainly laid upon this, that each of theie changes.^ great as they were, and univerfal in their confequences, v/as efFedcd by oneftngkperfon.
It will perhaps be here faid, it has Indeed often been faid, that the apodle, in the foregoing nth verfe, is fpeaking oi believers^ and the reconciliation they have received •, for which reafon, the advan- tage by Chrift, treated of in the following para- graph, and introduced with aioc, rovro, ought to be confidered as their appropriate privilege. Dr. Doddridge attributes it to non-attention to this thought, that many commentators have given a wrong fenfe to this palTage of fcripture. His words are thefe, [Note (e) on this chapter.] ' As
* this 1 2th verfe is an inference from the nth, it ' feems evident that believers only are fpoken of j ' for it is plain, from comparing the 9th, loth, ' and nth verfes with the firft, that it is only zhty
* who are juftified by faith, who have peace with
* God, and who joy in Chrifl as having received
* the reconciliation. And this obvious remark ' clears the following pafTage of difficulties, which
* would be exceeding great, if it were to be con- ' fidered without regard to this conneflion, and
* which have in fa6l miQed many commentators, ' who, for want of attending to it, have plunged
* themfelves, and their readers, into great per-
* plexity, and given a fenfe to the paragraph of
9 ! which
jl ^be Proofs ofUmverfal Salvation,
* which it is by no means capable.' It is to mt very furprizing, that a gentleman of Dr. Dod- dridge's clear difcernment lliould be able to fatis- fy himfclf of the truth of his own interpretation, upon the force of this remark. It fliduld feem as evident as words can well make it, that the apoftle is running a comparifon betwcfen Adam and Chrill, as the rei"pe61:ive oppofite fources of death and life to mankind univerfally. When he fays, ver. 15. *' If through the offence of one many be dead, *' much more hath the grace of God abounded *' unto many\'* what a (trange interpretation mud it be, to underlland by the firft mam^ all mankinds and by the lecond, believers only^ that is, a very- few of mankind ? efpecially, if it be remembered, that the apoRie is here profeffedly fhowing how piucb the advantage lay on Chrifl's fide of the comparifon. But when he fays, in the 18th verfe, *' As by the offence of one judgment is come *' upon all men | £*? tt^^ci/t^? a^/O^w-rou?] unto con- *' demnation ; even fo by the righteoufnefs of one *' the free gift came upon all men [ft? Travra? aj^S^w- " jTQvq'] unto juftification of life," it can be no other than a flat contradi6lion to theexprefs words of the apoftle himfelf to fay, that, in the latter part of this comparifon, not ^// ?nen are meant, but believers onlyy that is, a few of them. If any can bring themfelves to embrace a fenfe of this paffage, that is attended with fo grofs an abfurdity, I fee not but they are pre- pared to make the fcripture fpeak what they pleafe. — But to return to the pretended ground of this in-
terpretation^
The Proofs of Vniverfal Salvation. 3 3
tcrpretation, the apoftie's fpeaking of believers only, in the nth vcrfe, when he fays " by whom *' we have received the reconciliation." And in order to fet this matter, becaufe a very important one, in a clear point of light, I mufi: defire the reader to bear with me, while I lay before his view the general defign and connection of the apoule's difcourfe, from the beginning of the epiflie to the 1 2th verfe of this 5th chapter.
Let it then be obferved, after fultably introdu- cing the epiftlcj he makes it his main buiinefs, till he comes to the 20th verfe of the 3d chapter, to prove, that both Jews and Gentiles, that is, m.an- kind univerfally, were under fin •, infom-uch that " every mouth was (lopped, and the whole world " become guilty before God." Upon this proof, from the 20th vcrfe of the 3d chapter to the end of it, he opens and efiabliflies the gofpel method of juftification, namely, that by faith through Chriil, in oppofition to a claim founded on works done in obedience to ftridl rigid law. He then, in the 4th chapter, illuftrates this method of the finner's juftificaiion by the example of Abraham, whofe *' faith was counted to him for righteoufnefs," that is, was as available with God, in the great affair of his juftification, as though it had been a perfe6t righteoufnefs: Which example of juftification was written, ver. 23, 24, '^ not for his fake alone, but for us alfo," us Jews and Gentiles, " to whom *' faith fhall be imputed," to the fame merciful
D purpofe.
34 ^^^ Proofs of Univerfal Sakation.
purpofe, " if we believe on him that raifed up Jefus " our Lord from the dead j" upon which thofe ob- fervable words, in the 25th verfe are added, " who *' was delivered for our offences," the offences of us Jews and Gentiles, of us the whole world, who had become guilty before God, and were therefore incapable of being juftified upon the foot of mere law, "and was railed again for our juftification," that we might be brought back to a capacity of being juflified, that we might be put into the gofpel method of juftification by faith reckoned for righteoufnefs. He now proceeds, in the former part of the 5th chapter, to mention the great advantages connected with, and confequent upon, this method of juftification he had opened and eflablifhed •, introducing the juftified by faith, the perfons he fpeaks of in the firft verfe, as boafting, or glorying, and upon jufl reafons, in three things efpecially. i. They gloried^ or hoafted^ [fo the word is in the original, K<3iu;^>i(rif, a noun from the fame verb, is the word ufed, chap. iii. 27, when the apoftle demands "where *' is boafting then ?"] " in hope of the glory of •' God," ver. 2. Mankind univerfally, and not be- lievers only, are fo far reconciled, changed in their ftate, through Chrift, as that they are made capable of obtaining this glory ; [this the apoftle had proved before, as we have k^n above ; and further proves afterwards, as we (hall fee pre- fcntly] though believers only, fuch as are juftified
by
^he Proofs ofUniverfal Salvation* 35
by faith, can, in the fenfe here meant, boaft, in hope of this glory. 2. They boafted, or gloried in their fufferings, ver. 3. And why ? Becaiife they knew, ver. 3, 4, 5, " that tribulation," duly improved, would *' work patience; and patience " experience j and experience an increafe of ** hope •," fuch hope " as would not make them afhamed." And why did they know this ? Becaufe, ver. 5, a fenfe of " God's love was poured into ** their hearts by the Holy Ghoft.'* And, having here mentioned the love of God, he goes on, in the 6th, 7th, and 8th verfes, to fet forth the ex- ceeding greatnefs of it, from this confideration in particular, that it was [mind this] while we were without firerigth'i in a weak helplefs ftate, inca- pable of delivering ourfelves from fm and death, ungodly^ and ftnners^ that Chrift died for us. Surely, by us^ he does not here mean the juftified by faith only, of whom he had before been fpeak- ing, but finners in common, the Jews and Gentiles, of whom he had faid, chap. iii. that they were all under fm ; yea, " all the world,'* which he there declares to have *' become guilty before God." And as though he had it in exprefs view to lead us into this conftrudlion, he fays, ver. 6, *' when we ** were without ftrength Chrift died.** For whom t Mind here, he does not fay for usy nor for us while we were ungodly \ bur, in general, for the ungodly^ vTTE^ Gcci^uv (a) ; which plainly points out D 2 the
(aj It may be obferved here. Dr. Doddridge bimfelf, in
hii
36 T^he Proofs ofUniverfal Salvation.
the fenfe of the perfonal pronouns we and «J, tilt we arrive ro the i ith verfe, extending them to Tin- ners in common. And, in truth, the doctrine of ■ juflification, as (ti forth in this epiftle, can have no other juft foundation in true reafon than this, that Chrift has died for finners univerfaliy ; which is the plain do(5lr!ne of the whole New Teilament. The apoftle, having thus magnified the love of God from the charader of the perfons for whom he fent his fon to die, goes on, in the gth verfe, to teach us what to argue herefrom, '' much more then " being 7ic'W]u^\'aQd by his blood, we ihall be faved " from wrath through him." By the ^4;^ here, we mufl by no means underftand believers, only as they arc Included in the v/eak, ungodly, and finners, for whom Chrifl died j that is, ail who were in- capable of jollification upon the foot of mere law,
his note upon this word ungodly^ oppofes Mr. Locke, who un- derilands by it Gentiles, as he does alfo by the words, nveakt finnersy enemies, ^c. faying, " They are undoubtedly included, ** but it Teems very inconfiftent (and 1 join with him in ** faying fo) with the whole llrain of the apoftle's argument, ** in the foregoing chapters, to confine it to them. Compare ** chap. iii. 9, 20, 22, 23. iv, 5, I therefore all along ** explain fuch paffages in the moj} extenjive terms; and *' think nothing in the whole New Teftament more plain, ** than that the gofpel fuppofcs eijery human creature, to ** whom it is addrciTed, to be in a ftats of guilt and condem- ** nation, and incapable of being accepted with God any '* otherwife than through the grace and mercy it proclaims. ** Compare John iii. 16, 36, &c. and efpecially i John i. 10, *' than which no afleition can be more pofitive and exprefs."
9 as
^he Proofs of Univerfal Salvation. 37
as having " become guilty before God," chap. iii. 19, 20, 21. For thefe all now^ under the gofpel, ftand juftified in fadl by the blood of Chrift ; that is to fay, they are by his death put into fuch a ftate, as that they may have faith imputed to them for righteoufnefs, and To are capable, in this way, of obtaining eternal life. It is a grofs miftake to think, that the apoflle, in this verfe, is fpeaking of that juftification he had, in the firft verfe of the chapter, connedcd with faith-, and for this decifive reafon, becaufe, if we undcrftand him in this fenfe, we (hall abfolutely deftroy the force of the argument he here ufes *, for as fal- vation from wrath is one thing effentially included in that juftincation which is the refult of true faith, it would be ridiculous to argue, " inuch more " beingjuftified," meaning hereby this juitification, " we fhall be favedfrom wrath." Befides, the parti- cle I'uv, noit\ conneded v^ith the juftification here treated of, is emphatical ; making it clear, that the apoftle is not to be underftood of jufti- fication at the great day, but of juftification that had at that prcfent time been compleated. It was now^ in the then gofpel day, that the perlbns here fpoken qf ftood juftified by the blood of Chrift, fo juftified as that their falvation was rendered poffible ; they were, in one word, fo juftified as to be freed from the condem,nation they had been fubjedled to through the lapfe of the one man Adam -, as the apoftle has explained this matter at large, from the 12th verfe to the end of the chap-
D 3 ter.
38 T^he Proofs ofVniverfal Salvation,
ter (h). And, in this view of the words, the apoftle might, with the greateft reafon, as well as force, argue, *' much more being juftified, we Ihall ** be faved from wrath." And, perhaps, upon trial, it will be found, that there is neither reafon nor force in his argument, upon the common inter- pretation. He goes on, in the next, or loth verfe, to illuftrate the pertinency and ftrength of the above argument. '^ For if, when we were enemies, *' we were reconciled to God by the death of his *' Son; much more being reconciled we fhall be " faved by his life." By the voe here, we muft underftand the fame perfons fpoken of in the former verfe, that is, not believers, only as they are included in the ungodly and finners for whom Chrift died. And 'tis obfervable, it was while they were enemies^ that is, enemies by being un^ godly zndjfmers^ that they were reconciled. The words exprefsly declare this. Now, in what pofTible fenfe, confidently with the fcope of the new=
{ij It appears to me indifputably clear, that a double juftification is fpoken of by the apoftle Paul. The one means the fame thing with abfolution at the day of judgment, and is always conne6^ed with a charader, commonly faith. The other is, not that which Dr. Taylor contends for, a vifiblc Handing in the kingdom of God, in oppofition to heathenifm ; but the advantageous ftate mankind univerfally and abfor lutely are put into, through Jefus Chrift, in oppofition %o the difadvantageous one they were fubjeded to through the lapfe of Adam. I might largely explain and confirm this double juftification; but it would take up too much room for a notc»
teftament
T!he Proofs of Vniverfal Salvation. 39
teflament writings, can perfons, while enemies^ by being ungodly m^djifiners^ be faid to be reconciled to God, but in the fenfe in which we explained their being juftified in the preceding verfe ? 'Tis certain i\\q jujiification in that verfe, and the recori' dilation in this, mean the fame thing, though fig- nified by different allufions. And plainly, the gofpel knows of no j unification or reconciliation for fmners, while finners^ but their change of (late in reaard of their condemnation through the one man's lapfe, or its being made pofTible for them, of the grace of God, through the death of Chrift, to obtain falvation upon the foot of faith reckoned for righteoufnefs, notwithftanding the fin of Adam, and all their own perfonal fins added thereto. [Critically read what is faid, fome pages onwards, in illuftration of Col. i. 20; where all the texts in the New Teltamenr, containing the words recon- cile', reconciled^ reconciliationy are pa'-ticularly con- fidered.] And, in this point of light, the apoftle's reafoning, in this verfe, is (Irongly conclufive -, for if it was, while we were all enemies, by being fin- ners and ungodly, (believers themfelves as well as others) that " we were reconciled to God," brought back to a (late of peace and friendfhip with him fo far as to be rendered capable of eternal life, notwithftanding the condemnation we were under through the lapfe of Adam, and our own perfonal fins, "*' by the death of his Son : much more being '* thus reconciled, we fliall be faved by his life-," there can be no imaginable reafon to doubt, fince
D4 God
40 T^he T roofs of Univerfal Salvation,
God has taken fuch an extraordinary flep as this, whether he will go on till he has accomplifned his Kind intentions towards us in our final falvation. And, I would add here, 'tis eafy to fee how this arguing of the apolile, though thus generally ex- tended, is yet to the purpofe of proving, that the believer's hope fhall not make him afhamed •, for as believers, confidered as fmners in common with the reft of Adam's pofterit}^ were absolutely juf- tified, and reconciled to God, while they were finners^ |g the fenfe above explained, the apoftle's reafoning is firidlly conclufive with refpedl to this point : though if it was not, it would not difprove what we have offered, becaufe the apoftle, from the 6th verfe to the end of the loth, is upon the head of illuftrating the love of God, which he took occafion to do, from having mentioned it in the 5ih verfe. ^. Believers boafted^ or gloried^ [the fame word, in the original, is ufed here, as in the foregoing inftances of glorying] in God, that is, a§ their covenant God, and father, through our Lord Jefus Chrift. And now come in the words *' by " whom we have now received the reconcili- " ation (c) •," that is, the change of ftate fpoken of in the preceding verfe. It may be worthy of
(r) Mr. Taylor fays, in his note upon this verf-, •* I can- ** not imagine what fhould induce our tranflators to render *' KaT«^^a7•/5l/ by atonement^ when they render the verb •* y-u-ruXhaaa-u by reconcile in the foregoing verfe, and in all *' other places ; and y.ccTu'h'hayri in a 1 other places by recon' *' cilia tion*'* Dr. Doddridge has a like note upon this, verfe.
our
^he 1? roofs ofVniverfal Salvation, 41
our remark here, 'tis common with the apoftle Paul to join a verbal noun with A^jaSaj/w, inftead of ufing the verb itfelf. For inllance, to " receive condemnation," Rom. xiii. 2, is the fame thing as to be condemned ; to " receive a '* reward," i Cor. iii. 14, as to be rewarded-, to " receive edifying," i Cor. xiv. 5, as to be edified ; to " receive trial," Heb. xi. 0^6^ as to experiment: fo to " receive reconciliation" is the fam»e thing as to be reconciled. In what fenfe now, is it here faid of believer?^, that by Jefus Chrift they have been reconciled ? Evidently in the fame fenfe in which the apoftle had faid, in the foregoing verfe, " when we were enemies we " were reconciled." The reconciliation intended, is that change of ^\^t^ v^hich believers, v/hile they were finners, in common with the reft of mankind, v/ere brought into by the death of Chrift •, as has been above explained. This the word vuv, now^ confirais. For it was eminently mw^ that is, in the gofpel day, in the times of Chrift, and by his death, that they and all mankind were put into this ftate of reconciliation. The meaning of the apoftle therefore plainly and briefly is, *' We believers glory or boaft in God, of our intereft in, and relation to him as our cove- nant God, through Jefus Chrift -, by whom we were fo changed in our ftate, while enemies^ by being finners and ungodly, in common with the reft of mankind, as to be made capable of this privilege, yea, and of final juftification, upon the
foot
The Proofs cf UnMrfal Salvation.
i«t of faith reckoned for rightroiirncfs." This, lioubt not, is the true Icnfc of the apoftic in tti'e words : and as it is a noble fcnfc, fo it j>er- fdlv coincides with the former part of ihi< cipter, and the vhole foregoinc^ epi(\le, as well arthc paragraph we have begun to illuftrate. Ad, perhaps, it will appear, before we have done, titt It is the only fenfc that will make out a con- ucncy in the apoftle's diicourfe.
2) And tbiis^ xAi 6JTk;.] It is the opinion o: foic, and of no fmall note neither, that tuTu;; he anfwers to ucirtp in the beginning of the verfc. A»rdingly, they make the fenl'e of the apodle to bchis : " As by one man fin and death entered into th-world, even fcy fo alj\ hath death pafled upon almcn." Butif theapoftle had intended, that the padclcs 9vru>f^ and w<r^«^, in this 12th verl'e, fhould anvcr to each other lb as to com pleat his fenle, ht vould have wrote ovru; xa«, and not ka* cjtu^ . lo the xa*, thus placed before e*jT'.jf, is plainly coulative, joining the words that follow c„Tif wii thofe that went before it, as in the paraphrafe. Thre is the more weight in this criticifm, be- caic the cjru anfwering «?, in the 18th verle, h >, thetat placed after, not before, it. The xjci has the fare place in the 19th verfe, where it anlwers to -iTTD ; and yet again, in the 2 ift verfe. To which I ^^d, that, throughout the New Teftamcnt, :-Ta; Or outw? are correlates to wcrTfo, the xa., ^^d, as it moft commonly is, is invariably '.er, never before, outw or oi/To^f. Not
a fingle
»t5
k
^^
^^mx:
'^VStuOQ
QpCI
ifH
(u<-.
|
-"-* |
epift of ¥ |
|
do(3 |
|
|
//^rj |
|
|
iciffA |
uni |
|
Thtmm |
^H |
TX^" Proofs of Univerfal Salvation . 4 3
a fingle inftance to the contrary can be prduced. Befides, as there is fo evidently a comparim car- ried on, through this whole paragraph, fetween the one man Adam and the one mai Jefus Chrift, it is far more natural, as well as reamable, to underftand this 12th verfe as beginnig this comparifon, and containing its former pac only. The J 3th, 14th, 15th, 1 6th, and 17th vees will then obvioufly fall in by way of parenthes, and the comparifon be again taken up, and comleated, in the i8th and 19th verfes. If the readeiihould defire further fatisfa6lion upon this point, le may meet with ic in Locke, Taylor, and Dodridge, in loc,
(3) Whereupon all have finned *'\ 'Tis to le very furprifing, that this eafy natural confl:ru:ion of f.<p w ^jtvTE? vfMoccrov has never yet (that I kow of) been hie upon. It makes out a perfedV good conneflion^ith the apoftle's reafoning:n this [•om the firft chapter, the mai fcopc lently is, to prepare the wa;for his hjlijjcalion upon the foot f grace Chrijl^ by proving that mankind 'finned^ and confequently canot be a claim founded on mere la^ Nor with juftice, that it gives he pre- a wrong fenfe ^ for it takes i in the I which it is mofl commoiy ufed ae New Tedament, when joied, as I dative cafe. I have nowby me threefcore examples, feledtd from
thefe
42 T^he Proofs of Univefal Salvation.
foot of faith reckoned for righteoufnefs," This, I doubt not, is the true fenfe of the apoftle in thefe words : and as it is a noble fenfe, fo it per- fectly coincides with the former part of this chapter, and the whole foregoing epiftle, as well as the paragraph we have begun to illuftrate. And, perhaps, it will appear, before we have done, that it is the only fenfe that will make out a con- fiftency in the apoftle's difcourfe.
(2) And thiis^ x^i ouTWf.] It is the opinion of fome, and of no fmall note neither, that outw? here anfwers to (^mn^ in the beginning of the verfe. Accordingly, they make the fenfe of the apoftle to be this : " As by one man fin and death entered into the world, even fo^ fo alfoy hath death pafled upon all men." But if the apoftle had intended, that the particles outw^, and uc-Tn^^ in this 12th verfe, fhould anfwer to each other fo as to compleat his fenfe, he would have wrote ovTug xa», and not na* ovroog -, for the xai, thus placed before ourwf, is plainly copulative, joining the words that follow ovrus with thofe that went before it, as in the paraphrafe. There is the more weight in this criticifm, be- caufe the ourw anfwering «?, in the 18th verfe, has the xaci placed after, not before, it. The xoci has the fame place in the 19th verfe, where it anfv/ers to ojo-TTf^ ; and yet again, in the 21ft verfe. To which I may add, that, throughout the New Teftament, when ouTw or outw? are correlates to wo-Trf^, the >ca», when ufed, as it moft commonly is, is invariably placed after, never before, cutw or ourw?. Not
a fingle
The Proofs of XJniverfal Salvation. 43
a fingle inftance to the contrary can be produced. Befides, as there is fo evidently a comparifon car- ried on, through this whole paragraph, between the one man Adam and the one man Jefus Chrift, it is far more natural, as well as reafonable, to underftand this 12th verfe as beginning this comparifon, and containing its former part only. The 13th, 14th, 15th, 1 6th, and 17th verfes will then obvioufly fall in by way of parenthefis, and the comparifon be again taken up, and compleated, in the i8th and 19th verfes. If the reader fliould defire further fatisfadlion upon this point, he may meet with it in Locke, Taylor, and Doddridge, in loc.
(3) Whereupon all have finned.'] 'Tis to me very furprifing, that this eafy natural conftrudion of ^^ w izoLvxi^ vfxoiorov has never yet (that I know of) been hit upon. It makes out a perfedlly good connexion with the apoftle's reafoning in this epillle, even from the firft chapter, the main fcopc of which evidently is, to prepare the way for his do6lrlne of juftijication upon the foot of grace through Jefus Chrift^ by proving that mankind univerfally have finned^ and conftrquently cannot be juftified upon a claim founded on mere law. Nor can it be faid, with juftice, that it gives the pre- pofition f TT* a wrong fenfe \ for it takes it in the very fenfe in which it is mod commonly ufed throughout the New Tedament, when joined, as here, with a dative cafe. I have now by me rnore than threefcore examples, feleded from
thefe
44 ^he Proofs of Univ&fal Salvation.
thefe writings only, bcfides others -, in vvliich it has precifely the fame force I have given it in this paf- fage; thjt is to lay, it ftands in them all to denote the occafional caufe of the things fpoken of, or that hy whicb^ through which^ upon which^ in confe^ quence of which, they were as they are in thole places reprefented. It lliaii fuffice at prefent to mention only two or three inftances by way of ipecimen. Thus,^ in Luke, v. 5, ettj, joined with Tw prijwari cou, means upOfif or in confequence of. The tranflation, in our Bibles, at thy word, per- fectly agrees herevviih j for the particle at^ as here ufed, has precifely the fame force with wpon^ or in confeqiicnce of. So in i Cor. viii. ir, where tin is joined with rn a-n -yvwo-f^, it has the fame fenfe. The common verfion is, ''''through thy •' knowledge (hall thy weak brother perifh :" but it comes to one and the fame thing, whether nn be here tranflated through, hy, upon, or in confluence of-, for it certainly has the force of an occafional caufe, In like manner, this fam.e prepofition, joined with -Trao-n rn [ji^moi uy.m, is jullly rendered in our Bibles, Philip, i. 3, " upon every remembrance of you." 'Tis true, I don't make the article w, in my way of conftrudion, to agree either with <%i/9^cj7ro?^ or ^ocvoiTci;, the only foregoing fubftantives. But this is an objedion of no weight, becaufe it may as well have for antecedent the whole foregoing fen- tence. And thus the very phrafe, £<? w, is ufed, and by the apoftle Paul too, in 2 Cor. v. 4, *' For we that are in this tabernacle do groan.
" being
^he Proofs of Univerfal Salvation, 4^
'* being burdened," [f;p w o\j ^iXoy^^v] " upon ivhich'^ {groaning and being burdened] " we do not defire " to be unclothed ; but to be clothed upon, that '' mortality might be fwallowed up of life." In like manner, if the preceding words, in the text under confideration, namely, " and thus, in this way, *' death haih pafied upon all men," be t. ken for antecedent to w, and the prepofition tm^ joined with it, be conftrued upon ivhich^ an eafy f-nfe will be given to the vrords which next follow, all have finned^ and, at the fame time, a very, imporranc one \ yea, the very one in Vv^hich the^apodle had ufed thefe words before. He mesns by .the cx- prefTion, in this place, '' all have finned," pre- cifeiy the fame thing as when he fald, chap. iii. 9, all are under fm\ and again, vcr. 19, all the world are become guilty before Cod -^^ zv.^ yet again, ver. 23, all have finned. Only, in the text we are upon, according to the fenfe I have given of his words, he lets us into the true occqfwnal fource of this univerfal defection, by carrying our view back to Adam, through whofo lapf^ a v/eak, frail, mortal nature has been tranfmitted to us, upon ivhich, in confeq^uence of which ^ we have all finned ourfelves, in our own perfons, as we mud do, if we are jutlly, or even intelligibly, chargeable with being finners at all. And there is the more reafon to give in to this conftrudtion, becaufe the apoftlc Paul, in all his epidle?, efpecially in this epiftle, particularly in the 7th chapter, confidcrs our hdiesy in their prefent frail, mortal fate, as the
true
46 T^he Proofs of Univerfal Salvation.
true fourcty by means of their appetites, of thaf dominion which fin has over us. — But I have only hinted the reafons, upon which I ground the above conftrudtion of i(p w Trocvlf? »i^a^Tov ; becaufe I have greatly enlarged upon them in the work, I had occafion juft now to refer to, as defigned for a Hill further illuftration of this.
(4) For from Adam to Mofes fin was in the world*'] The apoftle, in the comparifon he had begun in the former verfe, having mentioned two difadvantages confequential upon Adam's lapfe, viz. death's having pafTed upon all men, and their having all finned, makes a paufc before he proceeds to finilh it ; introducing, by way of parenthefis, a fummary proof of what he had thus faid. It is with this view he brings in the 13th and 14th verfes, in which he endeavours to fhew, that all have finned, and yet that it was through the one man Adam that death hath paffed upon them. " F<?r," fays he, " until the law fin was in the *' world." The plain meaning is, that mankind made it evident that they were finners, through the whole fpace that intervened between Adam and Mofes. The Jews could not be infenfiblc of this, as the facred hiftory acquainted them with the enormous wickednefs of the worki, during this interval of time. But, left they fliould argue from hence, that men were fubjedled to death for their own fins, the apoftle goes on to prove the contrary, by fhewing that they were thus fubjedled on account of the lapfe of the one man Adam.
His
^he T roofs ofTJniverfal S ah at ion. 47
His reafoning is to this purpofe : * Sin is not im- puted when there is no law.' What he means is, not that men can't be guilty of fin, when they are not under a promulgate law like that of Moles *, for he had faid, in the foregoing words, that they had in facl finned before the giving of fuch a law : But what he intends is, that fin is not reckoned, brought to account, ought not to be looked upon as being taxed with the forfeiture of life, [fee Locke's note in loc.'\ when there is no law in being with death as its affixed fandlion. " Never thelefs^^^ fays he, " death reigned from " Adam toMofes," that is, through the whole in- terval between the lapfe and the giving of the law. The confequence from whence is, that the true caufe of this univerfal fubjedion to death mud be fetched from the law given to Adam in Paradife, " In the day thou eateft thereof thou Ihalt furely " die i" for there was no other law that fct a price upon fin, taxing it with the lofs of life.
If any fi^ould here aflc. Why does the apoflle go back to the time before the giving of the law by Mofes, to prove that mankind died in Adam? the proper anfwer is. After the giving of the law by Mofes, death, in a great number of cafes, was the penalty with which tianfgrefiion was threaten- ed. For which reafon, had he not fhewn that death reigned in the v/orld, and univerfally too, before there was any law in being which threat- ened fin with death, his account of the reign of death, through the lapfe of the one man Adam,
misht
4§ ^he Proofs of XJniverfal Salvation^
might have been objedled to: Whereas, 'tis now unanfwerably clear and (Irong.
(5) And over thcje too.l I fuppore the apofllc might now have in his thoughts the patriarchs Abraham, Noah, and others, v/ho died, in com- mon with the r^ft of the world, though they fin- ned not after the fimilitude of Adam's tranf- greflion, as they might have done, having re- ceived a poficive command from God for the trial of their obedience. The aui^ upon this fup- pofition, befides having its common and mod natural meaning, will be emphatical, giving an additional force to the apoftle's reafoning | as it feems to me it plainly does in the paraphrafe. And I know not but the apoflle might intend to take in the cafe of infants alfo ; though, not being fo clear in this, I did not mention them in the paraphrafe.
(6) There is a likenefs.'] The apoftle, having mentioned our firll father Adam, takes occafion to fpeak of him as the figure, or type [tutto?] of him, that is, the Meffiah^ that was to come. What he intends to denote hereby, is, " that there was fomething with reference to Chrifl:, which was to bear a correfpondence, or to anfwer to feme- thing with reference to Adam." [See Taylor in he, who has, as I thirk, fet this matter in a very clear and ftrong point of light :] Only, as this corre- fpondence was not exa6t, the advantage by Chrift exceeding^ going beyond^ the difad vantage by Adam ; he proceeds, in the 15th, 1 6th, '^ and 17th verfes,
to
The Proofs of Unherfal Salvation. 49
to point out the difference between thefe two grand counterparts in the fcheme of God, v.'ich re- fpcvft to mankind, before he refumes the com- parifon he had begun in the 12th verfe. And what he fays, upon this head, in iht^c three verfes, is that alone which enables us to underftand the true force and full meauing of his reafoning in the iSth and 19th" verfes -, which I defire may be par- ticularly noticed : And the rather, becaufe the true meaning of thefe verfes, as I imagine, has not been underftood by expofitors. See note (15.)
(7) The grace of God^ and the gift ly grace J\ By this n x^'P*^ '^^^ ^'^'^j '"^^^ ''^ ^copEoc iv x'^ptrij the apoftle intends the advantage (whatever that be) on the part of Chrift, which exceeds^ reaches beyond^ the dif- advantage on Adam's part of the comparifon. Thefe phrafcs mean precifely the fame thing with TO h x^pid^x^ ver. 16, and v\ x^P^'' ^'^* "'^ ^^p^^ "^^^ hy.xicoa-'jungy ver. 1 7 ; and anfwer exadtly to the to Xoi^icr(/.x, ver. 15, and the ro ^upYifxa, ver. 16, which are cppofed to the difadvantage by Adam's lapfe, fpoken of in thofe verfes j which ought to be par- ticularly attended to.
(8) PFhich is left owed through the one man Jefus Cbrift.~\ Dr, Taylor conftrues the words, tj S(^^:x sv x^^^"^^ '^^ '^°'-' ^^^^ ai/G^wTTO'j InTov X^KTTO'jy thus i the gift by grace, zvhich (grace) is of the one man Jefui Chrijl. Here, fays he, ' The grace, favor, ' benevolence, of our Lord Jefus Chrifl, his ' good-will to mankind, is made the ground of ' the gift of God, or the donation of benefits m
£ ' the
to Tbe Proofs of Univerfal Salvatwu
* the crofpel, as well as his obedience to God; ' ver. 19th/ Raphelius (v;ho is herein followed by Wolfius) grounds this gift on the grace or favor which the one man Jefus Chriil has with God. His words are thefe, ' iv y^oL^iri m tcu Bv^yg ocy^fiojTrou..
* Ina-o'j X,»i<rTou, i. e. Ex gratia, in qua Deus ha-
* bet UHum iftum hominem Jefum Chrijiumy five
* ex amore, quo Deus eum ampk5iitur. Nam x^9^^
* nvoq non tantum aflive, fed etiam pafTive acci-
* pitur. Ut xap;? r.o\j.lr,(To^j fit gratia Jefu, in qua
* apud Dcum Patrem eft. Sic et Latini dicunt, in
* gratiam alicujus quid facere, pro amore erga.
* ilium, five iilius caufa,., propter ilium.'. In fur- ther juftification of this fenfe, he produces two or three fimilar pafTages out of Polybius. Vide Raphel. Annot- Philolog. vol. ii. page 256. But it does not appear to me, that either of thefe great men have hit upon the true fenfe of the apoftle. The facred books of the New Teftament, do no where fpeak of the gift of falvation as grounded upon, or originating in, either the benevolence of the one man Jefus Chrift, or his being a perfon in favor v^ith God. 'Tis true, the grace of Chrift, that is, his henevolence towards men, is often celebrated in the New Teftament, particularly, in Ads XV. II. Rom. xvi. 24. 2 Cor. viii. 9, Matr. XX. 28, the texts cited by Dr. Taylor in juftification of his fenfe of the pafTage. ^Tis true alfo, the favor of Chrift with God, the " Father's *' being well pleafed with him," is fpoken of as a thing witnefled to by^^^fp^eift-^Mf^heaven. But
;1A3SACHUSETT8
ItMt--
TChe Proofs of Univerfal Salvation. 5 1
flill, the benevolence of God^ not of Chrift i and his htn^voltnui towards men, not towards Chrift, is the true and only fonrce of gofpel falvation. And this is always the language of the fcripture upon this head (a). The way, indeed, through which this benevolence, or grace, of God is com- nninicated, is the obedience, death, or blood, of the " one man Jefus Chrift ;" and thus the facred v/ritings invariably fpeak upon the matter (I?). I have accordingly interpreted the paflage under confideration, as though it had been wrote, cTwpia f^ %apir* T>i ^ix rov £i/or, &c. And I the rather fup- pofe the prepofition ^ice. is here underftood, and ought to be iupplied, becaufe is is exprefTed in the 17th verfc, where the apofile, fpeaking of this very gift, and of its abounding too, declares it to be ^ioi ro\j £1/0? Indov X^KTTQVy thvough the one man Jefus Chrift.
(9) And net as the damage^ &:c.] The apoflle, in the foregoing verfe, had affirmed only in gene- ral, that the gift reached beyond the offence, with- out faying in what fpecial refpe6t. In this verfe, he proceeds to fay particularly wherein, or in what fpecial refpefl, the gift abounded beyond the lapfe. I fuppofe therefore, that the words, o^x, cc? h ivog o(,[/.x^Tr,(rocvTog, to ^u^riy,ocj are nothing more
faj John ill. i6.-^Rom. v. 5. — Eph. ii. 4, 9, 10.— 2 Thef. ii. 16. — i John iii. i. — iv. 9, 10, 11, 16, 19.
ClfJ Rom. iii. 24. — V. 9, 10, 18, 19. — vi. 21.— Eph. i. 6, 7. — Col. i. 6. — 2 Tim. i. 9, 10.
E 2 than
C2 'the Proofs of Univerfal S ah at ion.
than a repetition of the oup^ w? to Tra^aTrrco^aa, outc* xat TO p^a/JKTjtAa, in the foregoing verfe j and that they are introduced by the copulative x^j, and^ to lead us into this conftru6tion. As if the apoftle had faid— I obferved, in the foregoing verfe, that the offence and gift did not exadly corrcfpond to each other-, and I fay again, that I may take occafion to explain myfelf more particularly upon this point, 'the damage through the one man that finned, and the gift through Chrifl, do not perfectly correfpond to each other i'/(?r, and fo on.
(lo) 'Through the one man that finned^ in the one^ &c.] Mr. Locke here changes ai^cc^TYidocyro; into, «6/xa^T'/i/xaToj •, but, as I imagine, without any juft reafon for it. ' For \i ivoq^ one, in this verfe, be to
* be taken for the perfon of Adam, and not for
* the one fin of his eating the forbidden fruit, there
* will be nothing to anfwer ttoXXu^v TrupxTrruixocTuv, ' many offences •, and fo the comparifon the apoftle ' is upon will be loft.' And 'tis certain, the apoftle's comparifon will be loft, unlefs there be fomething to anfwer the many offences, here brought in by way of oppofition. But, in order to find this fomething, there is not the leaft neceftity of chang- ing a^a^TncravTOf into ajU,a/)T>?^«TOf, in contradiction to all the copies and verfions, two or three only excepted. It is to me a little ftrange, that fo critical an obferver Ihould not perceive, that h ivo; ocixot^rna-cKVTOiy as it ftands in this paragraph,
means
The Proofs of TJjiiv erf al Salvation. 53
means precifely the fame thing with tw tou vjoq TToc^^.TTTUfAocTi, iH vcT. I ^^ wHich famc phrafe is again repeated in the 17th verfe : Nor indeed can it be interpreted in any other fenfe, confiftently with what the apoftle has obferved over and over again, namely, that it was by one fin^ the fingk offence'^ of the one man Adam, that his pofterity have fuffered fuch damage. Befides, it is to be remark- ed, the phrafe, f>c ttokXuv TrapaTTTw/Aara-'i', plainly has reference to the immediately foregoing words, ro fj.iv x^ii/^x £^ £vo?, with TTxpccTrrooiMXTog underflood : Nor was there any need of its being expreffed, as it might fo eafily and naturally be fupplied from the
following ea TToXXuv Tra^aTTTW/Aarajv, with which it is
grammatically, as well as in point of argument, connc<5led. Though, I would add here, ro y.£u KcifAot f J f^o^, with Tra^aTTTw/xaTo? underftood, ought not to be conftrued, the judgment was from one offences but, ih^ fingle offence of the one man. See the reafon for this conftru6tion in note (16) on verfe 18th.
(11) For the judicial fentence took rife.] The words paraphrafed, from the particle For^ are, in
the original, ro (xsu yoc^ yi^i^oc fj iyoq £k; Kix,ra.y.pi[jt.Zf ro $i y^ocpicr^x iv. ttoaAcov 7rxpx7rrcoiy.a,roov fi? ^iKOnccfj^x,
Literally tranflated they fland thus, ' For the
* judgment was from one offence unto condemna-
* tion, but the gihhfrom many offences ««/^jufti-
* fication/ Their true meaning, as I imagine, is exhibited in the paraphrafe. The intelligent rea- der will readily perceive, that I have had a parti-
E J cular
54 7)5^ Proofs of Univerfal Salvation,
cular eye to the force of the prepofition sg or ek and u;. And if he will be at the pains to confuk what Dr. Taylor has faid upon thefe words, in his note upon that phrafe, '-'' from faith to faith," Rom. i. \ 7, he will fcarce fail of being convinced, .that they are here, at lead, interpreted according to tlieir juft import. The only thing that needs further illuftration, is the fenfe I have given to the words xccray.^ilr'.x and ^ixxicc[xoi. To fet this matter there- fore in a proper lighr, let it be obfcrved ; — ^hcn the apoftle fays, " the judgr^ient was from one of- *' fence unto condem^Mtion/^ by this condemna^ tion he means the whole damage Adam's polle- rity were fubjedled to through his one offence ; not mortality only, but all that was confequent thereupon. He is certainly fpeaking of the whole damage arifing from the one oiFence of the one man. The grand point he has in view, makes it neceflary to underftand him in this fenfe : Nor will his arguing, upon any other interpretation, be conclufive. And if by this condemnation, we un- derlland the whole damage occafioned by the one offence of Adam, it v/ill be found to be more than fimple death. For, in the 12th verfe, the apoftle had fpoken of this one offence of Adam's as the occafional fource of fin as v;ell as death. Mortality^ and thereupon a Uahknefs to fin^ iuch a liablenefs as that, feparate from grace, or gof» pel, men would fin, were the two difadvantages he had mentioned as occafioned by i\dam's one offence. Thefe, therefore, muft both be included
in
The Proofs of Vniverfal Salvation. 5 5
in the condemnation here argued from, as this word, y.aT«x^t/xa, condemnation^ is evidently ufed to fignify the whole damage of the lapfe. Now the word J'tjcaiw/xa, in the lad claufe of this verfe, is oppofed to jcara>c^t^a in the foregoing claufc of it •, and as nccToca^irxoc fignifies condemnation^ (0 muft ^laxiuucc fignify jujiijication ; and, to make out the oppofition, jujiijication in a fenfe that will fully anfwer to the preceding condemnation, Confequencly, as the condemnation refpedls men's finning as v/ell as dying; the oppofite jufiijication muft include in it their deliverance from fin as well as death, their being made righteous as well as reigning in life, conformably to the paraphrafe. And perhaps the word J^ixatoj/.^a is the moll pro- per one to convey the idea di jujiijication in this fenfe. Mr. Locke has largely examined the mean- ing of this term. He fuppofes it fignifies ' that ' rule, which, if comply'd wich, juftified, or render- * ed perfed, the perfon, or thing, it referred to •/ fupporting this fenfe of the word by critically viewing the places where it is ufed in the New Teftament. See his note upon Rom. ii. 26. If this great man has given the juft import of this word, as it appears to me that he has in the ge- neral, the apollle, by faying, that the gift to man- kind is fK oiy.xiufxx, plainly means, that it is a gift that will terminate in their being brought to fuch a conformity to the rule of right, as that they Ihall, through Chrift, reign in life for ever; which fenfe of the phrafe exhibits, as it ought to do, E 4 a mean-
r6 The F roofs ofUniverfal Salvation.
a meanino' that is oppofite to the meaning of sk y.otra.^^il^'y. in the preceding claufe, as that phrafe has been explained, and necelTarily mult be ex- plained, in order to make ont a confiftency in the apcftle's argument. The fum of the matter i?, the abounding of the gift by Chrift, beyond the damage of the lapfe by Adam, which is the point the apoftle has in view, he illuftrates thus: — The fentence terminating in a condemnacion, which fubie61:ed mankind ro mortality, and thereupon to an unhappy liablenefs to fm, took rife from the one offence of Adam only : But the gift by Chrifl-, on the contrary, takes rife not onlv f-om this one offence of Adam, but the mar/y offences v,'hich mankind, in conleq -lence of that one fin, commit in their own perfons, and finally terminates, in oppoficion to the power and demerit of them all, in rheir conformity to the rule of righteoufnefs, and their being accordingly reftored, not fimply to life, but to reign in it for ever. Critically compare this note with the notes on the iSth and 19th verfes, where it will be feen, that this reign- ing in life, in the way of being previoufly m.ade righteous perfons, is feparately and diilindly treat- ed of, and this as the counter-parts to the two grand difadvantages, which have been occafioned by the one lapfe.
(12) Death in all its confequeiices.'l So, I think, ^eath ought to be underftood here ; anfwering to the condemnation fpoken of in the foregoing verfe, and taking in the whole damage of the lapfe.
(13) Much
Tihc Proofs ofVniverfal Salvation. 57
(13) Much more jh all thefe all men, who are the recipients, &c.] The fenfe I have given ttoAXw fxxXXov ot — Xocix^ocvoyng appears to me abfolutely neceilary, in order to make out a confident con- nection between this, and the two foregoing verfes. Dr. Taylor, in fupport of a different fenfe, d-iftinguifhes the grace and gift through Chrift into that which anfwers exadly to the damage through the lapfe, and that which exceeds, abounds beyond, it. The former he extends to mankind univerfally, the latter he confines to thofe only who receive^ that is, improve^ gofpel means and privileges. He gives us his fenfe of this gift and grace, as to its abounding part, page 287, 288, of his work upon Romans, where he fpeaks of it as that which is to be received, that is, improved, by thofe who Iliall reign in eternal life ; and makes this the criterion that diftinguilhes it from that part of the grace which anfwers to the off*ence, and gives reftoration to life to all men, whether they do, or do nor, receive, or improve, it. For fo, fays he, ' the apoftle faith exprefsly, they who ' receive the abounding of grace, and of the gift ' of right eoufnefs, fljall reign in life. Reigning in
* life is the confequence of receiving the grace ' and gjft. Therefore receiving the grace, is a ' neceflary qualification, on our part, for reigning
* in life : But the neceflary qualification, on our ' part, for reigning in life, according to the whole
* tenor of the gofpel, is believing and improving
* all the prefent privileges, advantages, bleflings,
' promifes.
58 The Proofs of Univerfal Salvation.
* promifes, means, ordinances, , of the gofpei-
* Therefore {receive] muft here have the fame fenfe
< as in Matt. xiii. 2G. — ^Johni. 12, — iii. n, 32, 33.
< — V. 43. — xii. 48. — xiii. 20. — xiv. 17. — xvii. 8.
* And the abounding of grace, and the gift of ^ juJiificatioHy mufl include all the bleffings and
* privileges of the gofpel, which it is our prefent
* duty to receive and improve, in order to our
* being qualified to reign in eternal life. And if
* fo i then this is the fenfe of the grace cf God^
* and of the gift by grace, which hath abounded ^ unto the many, ver, 15; namely, it includes all
* gofpel privileges and bleffings.'
But however high an opinion I have of the cri- tical fkill of this learned and judicious commen- tator, I mufl beg leave to think, his difcourfe here is quite befid-e the defign of the apoille ; who is not treating, any where in this paragraph, of gof- pel privileges, means, or advantages, as improve- able in order to a reign in eternal life: nor are gofpel privileges what he intends by the abound- ing of the grace and gift he is fpeaking of in the 15th, 16th, and 17th verfes. The g^and point in view, in thefe three verfes, is to fhov/, that the advantage arifing from the gift and grace through Chrift abounds to ail men beyond the difadvantage that is come upon them through the'^lapfe of Adam, And, in the i6th verfe, he diredly, and ex profejfo, makes the abounding advantage of this gift to confift in its terminating in the juflilication of all men, that is, their reigning in life as rigfe-
teous
l^he T roofs ofU7iherfal Salvation. 59
teous perfons \ and this, notwithftanding- all the fins they are perfonally guilty of in the courfe of their lives, and confequently notwithftanding all x.\\^\r ftnftd mifiwprovements even of the gofpel, and all its means and privileges. The truth is, the apoflle introduces the 15th, i6th, and 17th verfes, with an exprefs view to give notice, before he purfued the comparifon he had begun in the 12th verfe, that there was a dijji'militude between the damage through Adam, and the gift or grace through Chrift. And wherein does he make this dijfimilitude to confift ? Evidently in this, and in this only, that the gift exceeded^ overflowed, ftretch- cd beyond^ the damage. Wherein ? Why, the da- mage took rife from one offence only^ terminating in the condemnation of all men ; whereas, the gift takes rile from many offences^ not only the one lapfe, but even all the fins, which, in confequencc hereof, mankind u-^w^t^fally commit in their own perfons, and terminates, notwithftanding them all, in oppofuion to them all, in their finally reigning in life as righteous perfons. This is the thought the apoftle intended to convey ; which will more fully appear by attending to the order and con- nexion of thefe three intervening important verfes. Let it then be critically obferved.
In the 15th verfe, the apoftle declares more generally, that the gift by grace hath abounded to t\\Q fame many, or all men, who had fuftaintd da- mage by the lapfe of the one man Adam •, and with like cer:ainty too, for the fame peremptory
language
6o 'The Proofs of TJniverfal Salvation,
language is uled in both branches of the verfe. It is as flrongly affirmed, on Chrift's fide of the com- parilbn, the gift hath alounded^ as, on Adam's fide, thrcugh the offence^ many are dead* In the i6th verfe, the apoftle proceeds to fay more particular- ly wherein the abounding of the gift confifted, namely in this, that the judgment took rife from cne offence only^ and terminated in condemnation^ that is, the whole damage of the lapfe *, whereas the gift takes rife from many offences., and as cer- tainly terminates, notwithftanding them all, in juftification^ that is, a glorious reign in life con- formably to a rule of righteoufnefs. With refpedt to whom ? Indifputably mankind univerfally. The antithefis will otherwife be loft. For mankind univerfally are the objed of condemnation •, the fame mankind therefore muft be the obje61: of the oppofite juftification. Befides, mankind univer- fally are the many [ot TroAAotJ in^rhe foregoing 15th \tr[cy who are exprefsly mentioned as the perfons unto whom the gift by grace hath abounded. For which reafon, this i6th verfe cannot be conneded with the i 5th upon any interpretation but this, which makes all men the perfons who fhall finally be juftified, that is, reign in life as righteous per- fons, notwithftanding all the fms they may have perfonally committed. The apoftle Having, in thefe two verfes, firft generally afierted, and then particularly defcribed, the abounding advantage of the gift beyond the damage, goes on, and adds, in ihe 17th verfe, '^ For if by one man's offence
"death
^he Proofs of Univerfal Salvation. 6 1
*' death reigned by one ; much more they vvliich '^ receive the abounding of grace, and of the gift *' of righteoufneis, (hall reign in life by one, Jcfus *' Chrift." It is obvious, upon a curfory reading only of this verfe in connexion, that it is brought in to riiow the fitnefs, the reafonablenefs, the cre- dibility, of what had been delivered in the two foregoing verfes, more efpecialiy the i6th, with reference to the abounding of the gift through Chrifl beyond the damage through Adam's lapfe. Confcquently, to make the apoftle's arguing to the purpofe, reigning in life^ in this 17th verfe, mud mean precifely the fame thing w'lih jtijlifica- tion in the i6th verfe; and not only fo, but man- kind univerfdlly mutl be confidered as tks recipients eft [0* Tr\v 7n^i<TG2iccv TYi; p(^af*Tc^ — Aaup^aJi/ovTff] (bs perfons li'ho receive the abounding of the grace and gift, to their reigning in life. For, in both the foregoing verfes, with which this is infeparably joined by a ccnne6ling ya^, or for y mankind uni- ijerfally are the object of the gift through Chrift in all its abounding glory, as well as of the damage through Adam ; and fo muft they be here too, to give the apoftle's reafoning due weight and ftrength.
Uy by thofe who receive the abounding of the grace and gift, we underftand, with Dr. Taylor, not mankind univerfally, but thofe only, who, in his fenfe, receive the grace and gift, that is, iwprove the gofpel, and its privileges, this 17th verfe, which is purpofely introduced to illuftrate the reafonable- nefs
62 T^he Proofs ofXJniverfal Salvation.
nefs of the thought advanced in the two foregoing verfes, cannot be connected with them in point of argument, as it ought to be, and indeed muft be, to give the yaf, or/jr, its jufl force, or pro- per emphafis. The fliort of the matter is, the apollle is not treating, either in this paragraph in general, or in this 17th verfe in particular, of men's iwprovirig^ or not iwprovivg^ the advantages^ privileges, means and ordinances of the gofpel ; but what he aims at is to fhow, that as mankind uni- verfally are fubjcclcd to damage through the lapfe of the one man Adam ; fo they ihall as univerfally be delivered from it through the gift by the one man Jefus Chrifl, and with fuper-abounding advan- tage. And herein (to ufe the words of Dr. Tay- lor) lies the connection and finews of the apoftle's whole argument, which ought to be well obferved. By thofe therefore who " receive the abounding of *' the grace, and of the gift of righteoufnefs," to their reigning in life, arc meant, not the improvers^ but fimply the receivers of this grace and gift. The words, oi XoiiJi(^avoyrEg, plainly intend nothing more than to point out the oi?je^ of this " abound- " ing of the grace of God through Chrifl," or to fpecify the perfons upon whom it is beftowed ; who are tnankind univerfally^ as has been faid : Nor otherwife will the apoftle's arguing be either co- herent, or conclufive.
I fhall clofe this note, though long already, with what a learned friend was pleafed to fend me, when he returned thefe papers, which I had put
into
"l^he Proofs ofUniverfal Salvation. 63
into his hands, in manufcript, for critical examina- tion- He fays, * As XaiAficiucvrsg is a very impor-
* tant word in this paragraph, I have looked into
* every text in the New Teftament where it is ' ufed, and I find that, in general, it fignifies to
* iake^ or receive-, though, according to the difte- >* rent circumltances of the cafe, it is mod properly
* rendered by different Englifh words. It is ufed ' with refped both toperfcns^ and things; fometimes
* in a bad fenfe, but moil frequently in a good
* one.
' I. It is ufed with refpedl to perfons. 1. Some-
* times in a bad fenfe 5 fignifying to take hc4d of
* with force and violence^ Matt. xxi. 2S'> '^9' Mark ' xii. 3, 8. 2. Very often it is ufed in a good fenfe,
* to receive with kindnefs as a friend, or to treat a *" ferfon agreeably to the chara^er he pretends to, ^^ 3. It is applied figuratively to the pafTions ; the ^ feizing of perfons with amazement, fear, &c.
* II. Ir is ufed with refpedl to things, i. Once
* in a bad fenfe, Matt. v. 40, to take away from ^another without his confent. 2. But mod com- ' monly in a good fenfe, to t^ke of another with his ' confent \ which is properly to receive. It alfo has ' a larger fignification ; to take up, to take hold of, *" to catch, to obtain, to attain. To receive a tefti- ' mony, an exprefTion common in John's gofpel, ' means to receive it as true -, except once, viz. ' John V. 39, where it is ij be underftood in tlie
* ufual acceptation of a«ju9«j/w, that is, oi having a ' tejlimony given- to one. In the fame ku^Q we are
64 T^he Proofs of Vniverfal Salvation*
' to underftand receiving words ^ John xii. 4S. ' Thefe are all the fenfes which I caa find Aa/x/3av«
* has in the New Teftamenr.
' Dr. Taylor, Br. Doddridge, and others, led ' hereto, as they thought, by the whole tenor of ' the golpel, underlland Aa/xj3avci.r£c, in Rom. v. 17,
* to mean improving the prefcnt advantages, 8^c.
* of the gofpel \ and in fupport of this they cite a ' number of texts \ all of them, as it feems to me,
* foreign to the purpofe. In fevcral of thofe ' texts, the verb Aa//,j3a^w is joined with a perfon : *" And in thefe it cannot mean to improve-, this ' being only reflrained to things y for I think it is ' improper to fpeak of improving or making a ' good ufe of perfons. To receive a perfon, in the
* New Teftament, means either to admit him in
* the character he fuftains, or to give him a kind ' entertainment i as was obferved before. In all ' their other texts, this verb is joined with the
* nouns, teftirnony^ or words : To receive which
* is to admit them for true \ which may be done ' without improving them. And this is plainly ' the cafe in one of their texts, Matt. xiii. 20 •,
* as appears from the next verfe. In both thefe
* cafes there feems to be nothing like the idea of ' improving : Nor are thefe ufes of the verb A^y,- ' |2ai/w fimilar to the ufe of it, when joined with ' grace^ or gift ; as in the text now in queftion :
* To receive either of which, in all the other places,
* where it is ufed, means fimply to have it heficw- ' ed. This verb is joincjd with X'^f'^ i" J^^" i* ^.^>
\ where.
The Proofs ofXJniverfal Salvation, 65
where, I think, there can be no doubt b'lt that it means fimply recehiiig-, and again in Pom. i. 5, where it plainly has the fame meaning, St. Paul rpeaking there of the favor he had received from God, in being made an apoflle. It is joined with ^co^icx, in Adls ii. 38, and x. 45, compared with 47, in both which places it moil evidently has the fame meaning. Thefe four are the only places
1 can find, where Aaju|3ai/w is joined with XH^'^ or ^w^sa. I find 'XjOCDi; in one place, namely
2 Cor. vi. I, joined with Si-xjifxcciy a verb of like import, though not of fo general a fignification, as Xocy.poivu3 •, being never ufed for taking by force^ or againft the confent of another. But neither is there any reafon to think, that this verb ever carries in it the idea of improving the thing re- ceived. Mod certainly it does not, in the place juft referred to; for the apoftle is there exhort- ing the Corinthians to improve the grace of God which they had received.
* Upon the whole, I have fatisfied myfelf, that the proper meaning of Xa^Paj/w is only to iake^ or receive \ and that there is not one place in the New Teftament, where it fignifies improving^ or making a good ufe of the thing received. And, in fome places, and fuch too as are fimilar to this in Romans, to underftand it oi improving would be highly abfurd. Thus, in the parable of the talents. Matt. xxv. 16, he that did not improve his talent is faid to have received it, as well as thofe who did improve theirs. Receiving there- F ! fore,
6.6 , T^he- Proofs ofUniverfal Salvation.
* fore, not improving^ is the true meaning of Aap-
* ^ccvovri^y in Rom. V. 17, if we may judge by the ' conftant ufe of this word in the New Teilamenc.
* And the conneclion of the difcourfe here (Irong- ' ly confirms it. To what you have urged on this ' head, page 58 — 62, it fcems to me may be? ' added, that " receiving the abounding ,of grace^ '' and of the gift of righteoufnefs," in this 17th ' verfe, mufl mean the fame thing (only in the
* more glorious fcnfe explained in ver. 15, 16)
* as " receiving the reconciliation," ver. 11 thy ' where it is impoffible to condrue sAci|3o/Afj/, by ' whom we have now improved the reconcilia- ' tion.
' I obferve lailly, that it is not pretended, that
* the apoltle Paul ever ufes A«/A|3a!/co in the fenfe of ' improvingy except in the place now in queflion ;
* not one of the texts alleged, in fupport of this *■ meaning, being taken from him : Though he
* ufes this verb forty times; and, if the Epiftle to
* the Hebrews be his, near fixty times.'
Thus my ingenious friend, and, I fhould think, fo the entire fatisfadion of every attentive reader.
( 1 4) And cf the gift that foall make them righ- teous.] 1 he words tyi<; ^cocsxg t?i? ^ijiccicca-vuri?, are capable of being conftrued, (as Dr. Taylor con- ftrues them) of the gift of jufAficatioiu They may likewife be rendered, cf the gift of mercy. And I was once inclined to take this to be the true rendering : as it agrees fo well with the 7} ^u}^ioi i)^ X^i^^h the gift by grace^ in the 15th
verfe.
^he Proofs of XJnherfal Salvation. iy
verfe. But I now prefer the tranilation in our , Bibles, the gift of righteotifnefs\ meaning by it, the gift which will make men righteous^ pro- duce in them, fooner or Jater, a conformity to the rule of right, the law of righteoufnefs, in this way forming them to a meetnefs for an eternal reign in life, as in the paraphrafe. And I the rather give in to this fenfe of the words, becaufe the " abounding of the gift '' towards mankind, in the foregoing verfe, with which this is clofel^ connedled in point of argument, is made to con fid in its terminating in their juftification, that is, [as we. have feen note(ii)] in their reigning in life as righteous perfons, in fpite of all the fins they may commit in confequence of the lapfe.
(15) 1 fay therefore.l This therefore is the fame which began the 12th verfe. The Protafis, or firft part of the comparifon, was there entered upon \ but left unfinifhed. 'Tis here refumed y '' I fay, therefore, as by the offence of one man,'' &c. Then follows the Apodofis, or latter part of the comparifon, " even fo [«>ut» y.oh~\ by the " righteoufnefs of one," 6Jc. This I take to be the true conftru^lion ; looking upon the difcourfe, from the 13th to the end of the 17th verfe, to be an interpofed parenthefis. See note (2). Though it may be worth obferving here, it will make no effential difference in the apoille's reafoning, if we fliould fuppofe (as fome do) that the fenfe of ver. 1 2th is compleat in itfeif, and that the i8th and J 9th verfes, introduced with ^^a c-i/, are a con-
F 2 clufion
68 Ihe Proofs of Univerfal Salvation.
clufion from the three foregoing vcrfes, giving a fummary reprefentation of the com parifon between Adam and Chrift. The grand fcope of the Apoftle, and the force of his arguing, will be much the fame upon either conftrudion. Only, it fhould be heedfully minded here, though the apoftle, whichever conftru6i:ion of his words be preferred, is certainly pointing out, in the iSth and 19th verfes, the refemblance^ Ukenefs^ corrc- fpondence, there is between Adam and Chrift, or rather between the confequences of the offence of the one, and of the obedience of the other ; yet this likenefs, or correfpondence, ought to be confidered with all the abounding advantage which had been given to Chrift, on his fide of the com* parifon, in the foregoing 15th, i6th, and 17th verfes. For the view of the apoftle, in interpofin-g thefe veiies, giving us to underftand, that the gift through Chrift exceeded^ abounded beyond^ the damage through the lapfe of Adam, was, that he might argue from the gift in this abounding fenfe, when he came to profecute the comparifon between Adam and Chrift. Why elfe (hould he ftop to point out this abounding advantage of the gift on Chrift*s part of the comparifon ? And if the " gift: " through Chrift" might reafonably be fuppofed to abound towards men beyond the damage of the lapfe, in the 15th, 16th, and 17th verfes, why not in the i8th and 19th ? 'Tis certain, if we take the "gift through Chrift," in the 1 8th and 19th verfes, in all its abounding glory, the reafoning of the
apoftle
l^he T roofs of TJmvcrfal Salvation. 6g
apoftle will be more uniform and confident ; more honor alfo will be reBe(5led on God, and his fen Jefus Chrift, and greater benefit redound to man ; and, in a word, a very natural and rational account will herefrom arife, why the apoftle fhould make a paufe to infert the intervening important thought, contained in the 15th, 1 6th, and lythverfes : Where- as, upon any other fcheme of interpretation, it will be difficult, if not impoffible, either to account for this intervening thought, or to make out a good con- nexion between the feveral parts of this paragraph. In confideration of thefe things, I cannot but wonder, that Dr. Taylor fhould take fo much pains, in his Scripture Bo^lrine of Original Sin-^ to prove, that the comparifon on Chrift's part, in the 18th and 19th verfes of this chapter, does not take in the whole advantage of the gift, or the gift in all its abounding glory. What he has offered, upon this fame head, in his paraphrafe and notes upon Romans, has increafed my wonder; for he has here added arguments, to thofe he had urged before, to make it ftill further evident, that the comparifon, in thefe verfes, on ChriR's part, is not to be underftood in its abounding fenfe : And yet, in thefe very notes, he has virtually given up all his arguments, declaring them to be infufficient to the purpofe for which he had brought them. For he fays exprefsly, page 286, ' Sup- ' pofing tiie apoftle, in the letter of the 18th and ' 1 9th verfes, compares the confequence of Adam's * offence and Chrift's obedience, only fo far as the ,
F 3 * onled
"^o ^he Proofs ofViiherfal Salvation.
* one is commenfuratc to the other-, yet his rea-
* foning, ver. I5rh5 i6th, and i7i:h, plainly (hews
* it is his meaning and intention, that we (hoiild take
* into his conclufion the whole of the gift ^ fo far as
* it can reach to all mankind.' And again, page. 291, ' But after all, I am perfuaded, the fenfe of
* ver. 15th, 1 6th, and I7th5 is intended^ and under- ^ flood, in ver. i8th and 19th-, and that the drift
* of the apoilie's conclufion is to fhew, that the
* gift, in its utmoft extent, is free to all mankind/ And this is undoubtedly the real truth of the cafe. It was the apoftle's intention, and indeed the main thing he had in view, to take into the comparifon, in the 18th and 19th verfes, the ^ //> in its utmoft extent : Nor is it otherwife conceivable, what end he could propofe in making a flop, in his reafon- ing, to bring in the 15th, i6th, and 17th verfes^ the mofl important of any in this whole para- graph.
(16) By the lapfe of the one man AdamJ] I am fenfible, 'the v/ords ^i svog 7ra^oi7rlw^aa7o?, in this part of the comparifon ; and confequently the words ^i 2vo; S''iy.ccia!(jt,oclG;i in the following branch of it, may properly be rendered, hy one lapfe, by one d5i of conformity to the rule of rtghteoufnefs : Nay, this is the mod natural, as well as grammati- cal, tranHation of the phrafes, confidered limply in themfelves. But this notwithfranding, if we confider thefe phrafes as parts of a difcourfe, containing a comparifon between the one man Adp.m and the one man Jefus Chriji^ in which
comparifon
T^he Proofs of XJniverfal Salvation. y i
comparifon <^i £vo? [oftener without than with the lubftantive cjvO^wttou expreflVd] is the phrafe that points out the one man^ either Adam or drifts and is certainly ufed eight times in this very paragraph to this purpofe : I fay, if v^^e confider this, it will perhaps appear both mod natural and reafonable' CO conllrue ii ii/cg, in this verfe, as alfo in the abovementioned i6th verfe, [three other places where it is ufed in this palfage, and the only dif- putable ones] as in the paraphrafe, I^y the lapfe of the one man Achm^ hy the rightt'on/nefs of the one man Jefits Chrift. I cannot but think, both Mr. Locke and Taylor have overlooked the true emphafis of thefe phrafes, by their not underftand- ing them in this fenfe -, which they were very obvioufly led to do, as they make the beginning of this 1 8th verfe a repetition of the Protafis, or firft pare of the comparifon, in the 12th verfe; v/here cc^^c^ttou is exprefsly joined with £vog. And this, it fe^ms to me, fhould put the matter out of all doubt with thofe, who connecl this iSth verfe Vv'ich the 12th, in the manner that thefe great men do. I may properly add yet further, it is not the truth of facfy that it was iy one a£i of righteouf- r.efs, on Chrift's part, that the gift of jnflification is come upon all men, 'Tis true, that one great afl, of Chrift's righteoufnefs, his freely fubmitting to die on the crofs, is often mentioned fingly, or by icfelf, as the ground of this gift. 'Tis twice thus mentioned in this chapter, ver. 9, " being *' now juftified by his blood.,'' and, ver. 10,
F 4 t[ reconciled
JZ T^he Proofs ofUniverfal Salvation,
" reconciled by the death of his Son.** But when-^, ever the hlood^ deaths or facrifice of Chrift are fingly mentioned as the ground of the gofpel do- nation of benefits, they are to be underftood as including his other a6ls of righteoufnefs in the capacity of mediatqr -, one eminent ad: being, by a common figure, put for the whole. For it is certain, that his other aifls of conformity tq the Uw of righteoufnefs, together with this, are the proper ground of the " gift of juftifica- *' tion." See Philip ii. 6 to lo j where his willing- nefs to become incarnate, with all his humilia- tions in this ftate, as well as his humiliation to death, arc exprefsly made the reafon or ground of his exaUation^ which virtually means the fame thing with what is here called the gift of juftU fication^ His death had eminently an influence in the beftowment of this gift, being the moft fignal aft of fubmilTion to the goverping v,^ill of God he was ever called to exercife \ and there- fore it is often fingled out, not to exclude, but include the reft, by putting one eminent part fo^ the whole s which is common in ail language, pro* phanc, as well as facred.
{i)) 'The judicial aol came upon all^ &c.] The Englifh reader has doubtlefs obferved, that the Vi ox Az^ judgment came^ in the former part of the apoftle's comparifon, as well as the words, free gift came^ in the other part, are printed in a dif- ferent character from the reft of the verfe. The reafon is, becaufe they are not in the original, but
fupplied
^he Proofs of Univerfal Salvation. 73
fupplied by the tranilators. And as this verfe, in both parts of the comparifon it contains, is ellipti- cal, it muft be fupplied fomehow or other. And perhaps it could not have been fupplied better than by the viovd judgment ^ xpi/^a, in ih^ protajis^ and the word gifty x^-f ^c/^a^, in the apodofis, as in the common Englilh verfion. The conne6lion of this verfe, with the paragraph of which it is a parr, makes this fupply, or fome other analogous to it, no matter in what words it is expreffed, ne- ceiTary to compleac the apoftle's fenfe.
(18) Which delivers them from death to reign in life.'] The critical reader will perceive, that I don't take fo much into the meaning of the word jJiHaiOJtri? in this verfe, as I gave to the word ^rK«iu[xot in the i 6th verfe; as alfo, that I take the word j^araxjjjjita herc in a lefs extended fenfe» than I underftcod it there : The reafon is this, and I defire it may be flridlly examined, as be- ing a very important point in order to the true underflanding of this paragraph. The apoftle, in the foregoing i6ch verfe, is certainly fpeaking of the whole damage introduced by the lapfe of the one man Adam; [See note (11)]; but then, in- ftead of particularly branching this damage into its tv/o grand parts, as he had done in the i2ch verfe, he generally includes them in the word x.ccro6xpi(ji.oty condemnation^ as, I think, is made evi- dent in the note juft referred to. In like man- ner, when he goes on, in the other part of the comparifon, to defcribe the oppofite abounding
advantage
74 ^^'^ Proofs ofXJniverfal Salvation. advantage of the gift through the one man Jefu^ Chriil, he does not particularly branch it into its two oppofite correfponding parts, but generally includes them in the word S^y.oawfj^oi,^ juJlijj£'ation<, as has been explained in the paraphrafe and note on that verfe. Whereas, in the i8th and 19th verfes, he proceeds diflindiy and particularly to point out the correfpondence there is between the cffeds of Adam's lapfe, and of the gift' through Chrifl:. Accordingly, in the i8th verfe, he runs the comparifon between Adam and Chriil, v<^ith refped to death and life \ as he does, in the 19th verfe, with refpec5l \.o f,n and right eoufnefs^ Separately and particularly taking into the com* parifon both the difadvantages through the lapfe," to- gether with the two oppofite correfponding advan- tages through the gift. It ought to be heedfully ■minded here, the apoftle, in the 12th verfe, had begun the comparifon on Adam's part, making the damage, occafioned through his lapfe, to con- fid in tisjo things^ namely, fin as well as death. As therefore, in the i8th and 19th verfe, he has refumed and com pleated this comparifon, it may reafonably be expeded, that he fhould mention ti^o advantages^ on the fide of Chrift, as counter- parts to the tvjo difadvantages^ on the fide of Adam. This is accordingly done, in the view we have given of thefe verfes ; and it makes out a beautiful and ilrong confidency between thele verfes and the 12th : Whereas, upon other fchemes of interpretation, particularly Mr. Locke's and 7 ' ' Taylor's,
T^he Proofs ofUniverfal Salvation, y^
Taylor's, there is nothing in thefe verfes to anfwer to that part of ttie coqiparifon, on Adam's fide, in the 12th verfe, £(p ca ttxvts^ riy.apTovy whereupon dll have finned. This important point will be further illuftrated in the following notes, which the reader is defired to compare with this.
I would juft add here, though, with Mr. Locke and Taylor, I confider the word xar^xai^a, con- demnationy in this i8th verfe, as fignifying no- thing more than the death which Adam's pofterity were fubjeded to in confequence of his one of- fence \ yet I differ from them as to iht jujiifica^ tion of life^ fignified by the oppofite phrafe ^iKociu}(riv rn? ^wtis". They confine it to mere de- liverance from death : Whereas, I extend it to a rejgn in life for ever ; and for this very good reafon, becaufe the gift, on Chrift's part of the comparifon, ought [as we have proved note (15)] to be taken here in its abounding fenfe : Nor otherwife can the correfpondence between Adam and Chrill, with refpe6l to their being the fources 0^ death and life ^ be conncdled with the foregoing verfes, particularly the 17th, where, not mere deliverance from deaths but reigtiing in life^ is the abounding advantage by Chrifr, oppofcd to the death by Adam.
(19) Became finners.'] The apoftle certainly means the fame thing, in this 19th verfe, when he fays, *' by the difobedience of one, the many," or all men [y.xrE(TTa,9rAccv a/jtaprcoXeiJ " are made finners," as when he fays, in the 12th verfe, '* and thus, ia
" this
76 ^he Proofs of Unh erf al Salvation.
•' this 'way, death hath pafTed upon all men," [^f til -jraynq nf/.x^roy] " 'whereupon^ Upon which^ in con'- *'^ fequence of which -i all have finned.** If therefore we may interpret this 19th verfe, by the fore- going 1 2th verfe, the fenfe will be as expreffed iri the paraphrafe. And the truth is, this firft claufe in the 19th verfe is a repetition of the latter part of the comparilbn begun, but left unfinifhed, in the 1 2th verfe, in like manner as the firft claufe of the foregoing i8th verfe, is a repetition of the former part of that fame comparifon : For which reafon, the former part of this 19th verfe, and the latter part of the 12th, mud mean precifely the fame thing, as I have made it to do. And 'tis ob- fervable, in this way of interpretation, I not only make out a clear and ftrong connection between the 1 2th, and the i8th and 19th verfes, which anfwer to it, and refume and compleat the com>- parifon that was there begun; but give the phrafes, *' all have finned," and *' the many are made fin- *' ners," their full natural force ; and cannot be complained of for making fm^ by a harfh me- tonymy, to fignify mortality.
(20) Shall become righteous perfons,'] This part of the gift, on C brill's fide of the comparifon, muft mean our being made fubjeclively righteous, in ionfequence of his obedience, and the conftitution of God grounded thereon, in order to its being a counterpart to the damage in confequence of Adam's dilbbedience, mentioned in the foregoing branch of the comparifon on his fide, if 1 have
given
^T/fe TrooJ's of Ufiiverjlil Salvation. jj
given a juft idea of that \ as, I truft, I have, and have faici enough to make it evident that I have. However, I would go on, and fay further \ — In the light I have fet thefe two verfes, they per- fi;,(5lly harmonife with each other, and with the J 2th verfe; and, what may be worthy of fpecial notice, the conneding particle 73:^, for^ which in- troduces this 19th verfe, has its proper force and emphafis, and makes this verfe, as it ought to do, a reafon, and a very good one too, of that which immediately preceded : Whereas, if the phrafes, «/xar5TcoAci KaTfo-raO'/io-ay, and J'ixaio* >iCiTa(rT«0-/i<roi/Ta;, are interpreted, as Mr. Locke and Taylor interpret them, in the metonymical fcnfe, this 19th "^^{^ will exhibit no reafon at all of the foregoing 1 8th verfe, though infeparabiy joined with it by the particle 7<%2», ox for -, but will be a mere tau- tology. For if, by all men's being r,iade fmners through the difobedience of Adam, and their be- ing made righteous through the obedience of Chrift, nothing more is meant than their being made mortal^ or fufferers as far as deaths and be- ing refiored back again to Ufe^ this 19th verfe, containing thefe words, cannot be a reafon of the 1 8th. According to this fenfe of thofe phrafes, the fame thing is only repeated in the 19th verle, which had been affirmed in the i3th; and the 19th verfe, inftead of being a reafon or argument, illuftrating and confirming the iSth, (as it ought to be, to give the connefting yxo its juH force) is a needle fs repetiiion of one and the fame thing)
as
7 8 ^be Proofs of Univefal Salvation.
as it is really made to be in the paraphrafes of both the above-named expofitors : Nor, as I ima- gine, could it have been otherwife according to their conftrnclion of the words.
Upon the whole, it fhould feem indifputably evident, that thcfe verles [the i8th and 19th] are brought in to compieat the comparifon be- tween Adam, and Chrift, which was begun, but left unfiniflied, in the 12th verfe : Confequently, 2isfm and dsath^ that is, fin upon death, in confe- quence of death, are the two grand difadvan^ tages^ on Adam*s fide of the comparifon, in the 12th verfe*, the fame disadvantages muft be meant in the repetition of the comparifon in the 18th and 19th verfes. This being fo, the ad-- vantages, on Chrift's fide of the comparifon, being counter-parts to the difadvantages on Adam's fide, muft mean life and right eoufnefs^ anfwering to death znd fin-, and this (if we would conned the i8th and 19th verfes, with the i5th5 i6th, and 17th, verfes) in a fenfe that will make thefe advantages to exceed, overflow^ ahound beyond, the difadvan- tages by Adam, and to mankind univerfally, and in oppofition to all their own fins as well as his. In this view of the paragraph, its feveral parts are well connected with each other, with the preced- ing context, and whole foregoing epiftle ; and ex- hibit an eafy, clear, and confiilent fenfe, as well as a moft gloriouOy important one : And, I will venture to fay, no other fenfe that has yet been put upon it, at leaft that I have feen, will make
k
^ke Proofs of Univerfal Sahafmi. 7^
in either confiilent with itfelf, or the foregoing diicourfe, or give an intelligible meaning to the words in which it is delivered.
(21J Now.~\ The word, in the original, is <^ ; which, I think, lliould be tranflated noiv^ (as it often is elfe where) and not moreover. This 20th verfe will then naturally be connedled with the foregoing difcourfe, as in the paraphrafe.
(22) 1' bat fin — might ahoundy &c.] Mr. Locke and Taylcr do both of them iinderftand, by the iihoundiiig of the offence by the entrance of the lavi\ 'an increafe or multiplication of fuch offence ' as Adam's was \ fuppofing that the offence, with
* the penalty of death annexed to it, was but one,
* namely, the offence of Adam, before the intro-
* dutftion of the law ; but that, by the introduc-
* tion of the law, the offence abounded, that is,
* was increafed and multiplied to be as numerous ' as all the tranfgreffions of the law which the
* Jews were guilty of.' I have, in the work be- fore referred to, largely endeavoured to fhow this to be a miftake ; and fliail therefore only fay at pre- fent, that if the v/ords, " the law entered that fin *' might abound," be compared v/ith Rom. vii. 5, 6, 7, ^, 9» 10, II, the fenfe will appear to be that which is given in the paraphrafe. The <va, here pointing out the defign of the entering of the law,, does not intend, that the law was given, that men might fin ; but, if they did fin, that their guilt might hereby be increafed. And this, by the way, is one of the fenfes in which the law was r a fchool-
8o "ihe Proofs of Vniverfal Salvation.
a fchool-mafter to bring the Jews to Chrijl, as the apofl:le*s language is. Gal. iii» 24. By increafmg their guilt, it Ihewed them more ftrongly the ne- celTity of grace, that grace which is manifefted towards men through Jefus Chrift.
(23) Abounds much beyond the utmcfl, &c.] The apoftle had evidently a view, in thefe words, to the 15th, 1 6th, and 17th verfes, particularly the 1 6th, where he had made the abounding of the gift by Chrift, to confift in \is furpajfing all the fins cf men in their own perfons^ under all difpenfationsr as well as the lapfe of the one man Adam. The word, v'7n^i7n^i<r(Tz\)(riVy here ufed, is emphati- cally ftrong. Grotius, in loc^ fays ' Non fatis ha-
• buit dicere nn^Krc-BvaiVy fed prepofitionem augen-
* tern addidit, ut intelligeretur multo illuftrius ap-
• paruifle Dei benevolentiam quam ante apparuerat
* peccati turpitude. Amat tales compofitiones ' Paulus* A number of inftances he has accord- ingly there produced.
(24) Unto eternal life through Jefus Chrift. "] It may be worthy of particular remark, the apoftle, while clofing, or rather fumming up, his whole argument upon the comparifon he had been run- ning between Adam and Chrift, oppofes, in this 2ift verfe, an eternal reign in life to the reign of fin by death \ and not only fo, but this reign in life he exprefsly declares to be as ex* tenfive as the reign of fin by death : And confe- quently, the latter being ahfolutely univerfal^ the other muft be fotoo.
^he Proofs ofUniverfal Salvation. 8r
Jhe preceding text, pablaphrase, and notes, applied to the main argument.
The reader is now defired critically to view the two grand counterparts of the fcheme of provi- dence, in the correfpondence they are reprefent- cd, in the above paffage of fcripture, to have to each other : upon which he will eafily perceive, on the one hand, that Adam is confidered as the fource of damage to mankind univerfally : On the other hand, that Chrifl is a like fource of advantage to the fame mankind ; but with this obfervable dif- ference, that the advantage, on the fide of Chrifl, exceeds^ overflows^ abounds beyond^ the dam»age on the fide of Adam ; and this to all mankind. Thus much fhould fcem indifputably clear and certain. The 15th, 16th, and 17th verfes, in which the apoftle has defcribed, f^^^r^/^, the abounding advan- /^^^ of the gift through Qhx\% beyond iht damage, through Adam, are abfolutely unintelligible upon any other interpretation. — To be yet more parti- cular.
The apofHe here makes the damage, on the fide of Adam, to confifl in t'wo things^ namely, the fubje^ion of all men to a frail mortal life here on earth, and a liablenefs thereupon^ or in confequence thereof to be drav/n into the commifTion of that which is finfuL [The reader is defired carefully to attend to the foregoing notes, on which the proof of what is here offered is principally refted.] The cppcfne fuper-abcundi?ig advantage through Chrifl, he accordingly places in tivt? thin^s^ name-
G ly,
82 The Proofs ofUniverfal Salvatio?2.
ly, a reign in Ufe-i and a being formed to a meet- nefs for this mercy by being made righteous per- fons ; and this, notwithftanding the influence of all the fins that are confequent upon Adam's fin, whether in point of power, or demerit. And, re- mark well, this fuperaboiinding advantage through Chrift, in both its branches^ is extended to the fame mankind who have fuffered the oppofite da- mage through Adam. Thus, in the i6th verfe, the gift through Chrift^ [fK J^ix-xtw/^-a] terminat- ing in a reign in life as righteous perfons, is ap- plied to the fame mankind who were fpoken of, in the foregoing claufe of that verfe, as fubjedled to a fentence [a,- xaTa>t^iaj>i] terminating in the whole damage through Adam. This matter is yet more diftinflly and clearly fettled in the i8th and 19th verfes, where the damage through Adam, and the advantage through Chrift, are feparately and par- ticularly treated of in both their grand parts, and oppofed to each other. In the i8ch verfe, the da- mage through Adam, is judgment to condemna- tion ', the oppofite advantage through Chrift, is the jujlification of life : And the juftification of jife is dire(Stly faid to have come upon the fame all men that were under the judgment to con- demnation. In the 19th vtdQ, the damage through Adam \% fin\ the advantage through Chrift is righteoufnefs : And \\\t fame many^ or all men^ who, in conlequence of Adam's dilbbedience, are made finners, arc, in confequence of Chrift's obedience, made righteous. The damage through Adam, 3 acid
The Proofs of Unherfal Salvation. § 3
and the advantage through Chrift, in both their branches, are precifcly of the fame extent ; reach- ing, not to fome only among men, but to the whole human reice, mankind iiniverfaily, without exception, or limitation.
And it may be worthy of further fpecial notice, i\\G f up er- abounding advantage^ on the fide of Chrift, together with the damage on the fide of Adam, are equally fpoken of as certain with refpedl to their events or adually coming into effe5f. Is the "judgment to condemnation come upon all " men ?" So is " the juftification of life," ver. 18 ; that is to lay, all men are as certainly put into fuch circumftances through Chrift, as that they iliall reign in life, as they are through Adam fub- jedled to death. Are the many, or all men, made Tinners, in confequence of Adam's difobedience ? It is as peremptorily and abfolurely declared, that the fame many^ or all men, (hall be made right- eous, in confequence of the obedience of Chrifl^ ver. 19. Thefe advantages through Chrift are as certain with refpeiSl to their events or coming into fa^^ as the oppofite difadvantages through Adam. They are indeed, to fpeak plainly, the ahfolutely free gift of God through Jcfns Chrift, and will be carried into effe^f, fooner or later, with rcfpedt to the zvhole race of men. This is the plain, natural, moft obvious, meaning of this fcripture paftage ; and it can, as I imagine, have no other intelligible confiftent fenfe put upon it.
Only, let ic be heed fully obfcrved here, deaths G 2 being
84 ^^^ Proofs of Univerfal Bahation.
being a natural difadvantage, may come npon mankind by the appointment, or conflitution, of God, without the iatervenrng confidei'ation of their own mifufed agency. In like manner, fimple deliverance from death, being a natural advan- tage, may, by a like conllitution of God, be fe- cured to the fame mankind without any regard had to their own well-ufed agency. And accord- ingly, this is the real truth of the cafe. The hu* man race come into the world under the difad* vantage of being fubjedled to death, in virtue of a divine conftitution, occafioned folely by the of- fence of the cm man Adam *, and they come into exiftence likewife under the advantage of an abfolute afllirance, that they fliall be delivered from death, in virtue of a divine conftitution, oc- cafioned folely by the obedience of the one man Jefus Chrift, Deliverance from the power of the grave is as ahfolutely and certainly the advan- tage even all men are under through Chrift, as fubjedtion to death is the disadvantage that has come upon them through Adam. The advan- tage is no more connected with their own agency, than was the difadvantage 5 but, be their cha- ra£ler what it will, they ftiall as furely hear the voice of the Son of God, and come forth from their graves, as they went down into them. This is as evident as that there Ihall be 2^ general refur- reciion from the dead.
But the cafe is quite different, with refped to
the other difadvantage through Adam, and its
10 oppofite
^he Proofs ofTJniverfal Salvation. 85
oppofite advantage through Chrift, namely, fin a^d right eoufnefs. Adam's lapfe became a difad- vantage to all men, with refpedl to their being finners. This is plain from the 12th and 19th verfes. But how did it become a difadvantage ? Evidently, as they derived from him, in confe- quence of his lapfe, a frail mortal nature, where- upon, from whence^ they took occafion to fin them- fclves. The obedience cf Chrift, on the other hand, becomes an advantage with refpe6t to their being righteous. But how ? Evidently, as, in con- fequence of this obedience of his, and the confti- tution of God grounded thereon, they will be wrought upon, fooner or later, in a moral way, fuch an one as is adjufted to moral agents, to become righteous perfons. For it ought always to be kept in mind, that righteoufnefs is as truly a moral good quality, as fin is a moral evil one. They are both connedled with perfonal agency, and abfolutely dependent on it. We can no more be made righteous by the righteoufiiefs of another transferred to us, and reckoned our's, than we can be made finners by the fin of another transferred in like manner. They are both moral impolTibi- lities, and equally fo.
That part therefore of the advantage through Chrift, which confifts in our being made righ- teous, and in this way becoming qualified for an happy reign in life, after we are delivered from death, efi^entially fuppofes the ufe of means ^ and fuch too as are proper to be uled with moral agents, in order to their being formed, agreeably
G3 to
86 T!he F roofs of Vniverfal Salvation.
to their natures, into righteous perfons, or, what means the fame thing, a meetnefs for an eternal reign in happy life. And this, at once, lets us into the true reafon of the eredlion of the gofpel- kingdom, with all its means, privileges, blefiings, and motives. And this alfo, I would add, is the true reafon of ftill other difpenfations^ which will (as we fliall fee by and by) hereafter take place, that fo mankind univerfally may, at length, be wrought upon, and in a rational way, to become righteous perfons. For it is as abfclutely declar- ed, in this pafTage of fcripture, that they Jhall be made righteous^ as that they are made Jin- vers. And unlefs they are thus 'made righteous^ before the time of the end. that they may be fitted to reign in life, the advantage through Chrift, inftead of exceeding^ abounding beyond^ the damage through Adam, will really fink below it ; which is a flat contradidlion to the main fcope of the apoftle's argument in this paragraph, more efpecially the 15th, i6th, and 17th verfes. The plain truth xs,^ final cverlafiing falvation is ahfolutely the free gift of God to all men through Jefus Chrijl ; that is to fay, he has abfohitely and unconditionally determined, of his rich mercy, through the inter- vening mediation of his Son Jefus Chrift, that all fsjen^ the whole race of lapfed x^dam, fliall finally reign in life, and be prepared for that ft ate by being formed into righteous perfons. The whole fcope of the apoftle's difcourfe leads to fuch a conception of the matter : Nor can it, upon any other inter- pretation, as I freely own it appears to me, be
poftibly
The Proofs ofUnherfal Salvation. 87
poflibly true, that the gift^ through the one man Jefus Chrijl^, hath abounded beyond, exceeded, the damage through the one man Adam : Nay, the apoftle's reafoning, upon any other fuppofition, ought, in all reafon .^nd juftice, to be inverted, and the advantage, in the parallel he is running, be p;iven to Adam inftead of Chrift : For the damage by Adam certainly and ufiiv erf ally comes into event ; and if this never is to be the truth with refpeCl to the advantage through Chrift, how can it be but that the damage Ihould exceed^ firetch beyond^ the gift ?
The Ihort of the cafe is, the abounding glory of the gift through Chrift lies in this, that it ahfo- lately places all mankind under circumftances, with refped: to an eternal reign in happy life, that furmount^ go beyond^ furpafs^ all their difad van- tages, whether occafioned by the lapfe through Adam, or their own fins confequeot thereupon. No other idea of the grace and gift through Chrift will give a confiftency, much lefs an em- phatical cogency, to the apoftle's reafoning here. Infallibly, if the greater part of the human kind, notwithftanding this gift, and the abounding of it, are left to perilh eternally, in confcquence of the lapfe through Adam, a broader foundation is really laid for their groaning under the damage by him, than for their rejoicing in the oppofite advantage derived to the world through Jefus Chrift : Nay, it will dem.onftrably follow, that Adam has done more hurt than Chrift has done goody and confe- G 4 quently,
S§ T^he F roofs of Unherfal Salvation,
quently, that the race of men have more reafon for complaint on account of his difbbedience, than they have for thankfulnefs on account of Chrift's obedience: Which is a thought as far from re-, dounding to the honor of God, or his -fon Jefus Chrift, as it is with fuiting the main drift of the apoftle's arguing in this portion of fcripture v/e have been thus long confidering.
The only dilticuky the above interpretation is liable to, that I know of, is this \ — rhat it feems inconfiflent with the general run of fcripture, which threatens a mifimprovement of the gofpel, and its means, advantages, and blefTings, with certain death after the refurredion at the great day, v/hen all men Ihall be reftored to life. And how, it will be aflced, can men univerfally reign in life for ever, when fo many are finally difobedient to the gofpel, and mud, for that reafon, fuffer the pains of the fecond death ? This, I own, is a difficulty •, and it is the very one thar has put interpreters upon eonftruing the apoftle's words, in this paragraph, quite differently from what they would otherwife have done. And the truth is, they have greatly perplexed his reafoning, and fadly tortured his word.., in order to reconcile what he has here faid with the fcripture-account of that death, or mifery, which wicked men fhall fuffer after the general refurreclion. But this difficulty, it is hoped, we fliail, in the progrefs of this work, intirely remove away, by fhowing, in fadl, hov/ wicked men • may univerfally reign in life, through Jefus Chriil,
though
^he F roofs ofUniverfal Salvation, 89
though many of them will firil fuffcr the fecond death for their fin and folly in this preient Hate.
I cannot proceed to the other texts under this propofition, till I have fiiggefted this further thought in confirmation of the iVnfe we have put upon the above pafiage, namely, its giving: a An- gular pertinency to the immediately tollowing words, which begin the next chapter •, '' What fhall " we fay then ? lliall we continue in fin, that grace " may abound ? God forbid !" For they will now be brought in to guard againft the ill ufe, that might be apt to be made of the foregoing do6lrine of univerfal grace. And thus introduced, there will be a lingular juilnefs in them, which there is not in the other ways of interpretation. If the ahoundiKg of the grace^ and of the gift through Chrift^ ox which the apoftle had been fpeaking, was only a conditional offjr of life, (as Dr. Tay- lor fuppofes) that is, the offer of it in cafe men would improve their gofpei advantages, which if they did not, they muft certainly periih notwith- Handing this offer •, I fee not with what propriety any could be introduced, from this do6trine of his, as plending, that they might continue in Jin that grace might ahoun'i : Whereas, upon our interpre- tation, whicn makes the abounding of the grace through Chrift to ifiue finally in men's univerfally reigning in life, notwithfianding all their ovon fins, as v,'eli as the one lapfe of Adam, this is an obvious ^wd. natural pretence ; and it might indeed be
reafonably
no The Proofs of Vnherfal Sahation.
reafonably expelled, that the apoille fhould take care to guard againft the undue infiuence of it : Which he accordingly does, in this fixth chapter, by a variety of confiderations ; among which, that, in the 21ft and 22d verfes,.is one, and not the lead weighty, " What fruit had ye in thofe things " whereof ye are now afliamed ? For the end of *' thofe things is death. But now being made free ** from fin, and become fervants to God, ye have *' your fruit unto holinefs, and the end everlafting " life." His defign, in thefe words, plainly is to difcourage men from abufing the grace of God through Chrift^ by pointing out, on the one hand, the evil effects that would follow upon their indulging to fin, notwithftanding v;hat he had faid of the abounding of the grace of God, viz. fjdjne in this world, and ihefecond death in the next ; and, on the other hand, the happy effe5fs that would follow upon their approving themfclves the faith- ful fervants of God, viz. their being immediately ihftated in eternal life upon their refurre^ion at the great day. This fame thought he further enforces, in the 23d verfe, in thefe words, " For the wages " of fin is death •, but the gift of God is eternal " life, through Jefus Chrift our Lord ;" that is, If men continue the fervants of fin, the wages they fliail receive, before the gift through Chrift is con- ferred on them, will be the fecond death , whereas, if they become the fervants of God, this gift through Chrift will ifTue in their eternal life without their paHing through the fecond death.
I'his,
^he Proofs ofTJniverfal Salvation. 9 1
This, I am fenfible, will be called a novel inter- pretation ; but it may notwichftanding be the true one : And, I believe, it will be found, upon exa- mination, to be the only one that is fo. For it is to be remembered, an eternal reign in life is the grant of GoJ.*s free favour to all men, as grounded on the obedience of Jefus Chrift, according to the whole tenor of the apoftle's arguing in the fore- going chapter ; and therefore, when, in order to guard againll the ill ufe that might be made of this, abounding favor of God, he fays, that, if men encourage themfelves herefrom to continue the fervants offiUy their folly will end in death •, where- as, if they are wrought upon, by this grace, to be- come the fervants of Gody the end will be eternal Ufe : I fay, when the apoftle fpeaks thus, he can mean, in confiftency with himfelf, and to the pur- pofe of his argument, nothing more, with refpedt to the fervants of fin ^ than death previoufly to a reign in life \ and with refped to the fervants of God, an inftatement in life without paffing through the fecond death. — But the reader may not be, at prefent, prepared to difcern the propriety of this interpre- tation, or the force of the argument grounded on it. He may therefore, if he pleafes, fufpend his judgment till he has gone further into the fcrip- tures that fupport the fcheme we are upon.
Another text, to the purpofe of our prefent ar- gument, we meet with in Rom. viii. from the 19th to the 24th verfej which, according to the fore- going
02 T^he Proofs ofVniverfal Salvation.
eoing method, I ihall firil lay before the reader's view with a paraphrale •, then juftify the paraphrafe bv ccrrefponding notes , and finally Ihew the per- tinency of the text, as explained in the paraphrafe and notes, to the main point in profccution.
Text.
j^. For the earneft eticf eolation of the creature waiteth for the manifeftation of the fons of God.
20. For the crea- ture 'was made fub- jeoi to vanity^ not willingly^ hut hy rea- fon of him who fuh- je^ed the fame in hope^
1 1 . Becaufe the
creature itfelf alfo
fball he delivered
from
Paraphrase.
For (26) the creature, the rational creature, mankind in general (27), waits in ear- neft expectation for the time when it {hall be revealed that they are the fons of God by being made glcrioufly immor- tal (2S). And they may with good reafon, upon a juft and folid foundation, thus wait \ FOR (29) the ra- tional creature, or mankind, was fubjeded to the infelici- ties of this prefent vain mor- tal life (30), not through any fault of its bwn (31); but by the judicial fentence of him who fubjedled it (32), not finally and/^r ever^ but in ccn- fequence of a previous hope, having fird given reafon to expedt (33) that (^^4) even this very creature, i\\tf elf fame mankind {'^5)^ ihould be delivered
Text. from the bondage of corruption^ into the glorious liberty of the children of God,
The Proofs of Univerfal Salvation. 93
Paraphrase. delivered from its flavery throug^h the influence of a frail mortal corruptible body {'2,6)^ into the freedom of thofe, who, as the fons of God, fliall, in proper time., be clothed with immortal in- corruptible bodies (37). I h ad faid, in the 19th verfe, that mankind wait, with earned expe6lation, for the revela- tion of the fons of God ; and I have proved, in the 2otli and 21(1 verfes, that they might reafonably thus wait with expecflation: I now come to fpeak to the truth of the fadl itfelf, to (how that they are really waiting for this revelation of fons ; upon which m.uch need not be faid, FOR {'^Z) it is a certain truth, we all know, that the whole rational creation, even all mankind, feel the vanity of this prefent (late, and have all along done fo from the entrance of fm and death into the world ; infomuch that they have groaned un- der
22. For we knew ^ rthat the zvhole cre- ation groanethi ^^^ travaileth in pain together until now.
94 7he Froofs of Univerfal Sahation.
Text.
23. And not only ihey^ hut ourfelves alfo^ which have the fir Jl fruits of the Spi- rit, even ijue our- felves groan within ourfelves^ waiting for the adoption^ to wit^ the redemption of our body*
Paraphrase. der it, and been in pain, like a woman in labour, lono-insj to be delivered (39}. Now (40) fuch is the conftitution of thino;s, in the all-wife go- vernment of God, that not only mankind in general, but we Chriftians alfo, who have had the " firfl fruits of the " fpirit(4i)*' beftowed on us, even we ourfelves do groan under the prefilires of this vain life, which groaning of ours is a virtual and con- ftru6live waiting for the adoption, I mean, the deli- verance of our bodies from their ?nortal corruptible con- dition, v^hen they fhall be cloathed with immortality and glory.
NOTES juflifying the foregoing Paraphr ase,
(26) For^ 7-s^-] This illative particle denotes an argumentative conne6lion between the para- graph beginning with the 19th verfe, and th^ preceding difcourfe ; which appears to me to ftand thus. In the 17th verfe, the apoftle had argued,, with refped to himfelf and all good Chriftians,
whom
T^he Proofs of Univerfal Salvation. 95
whom he had been fpcaking of as children ; I fay, he had argued, " if children, then heirs," that is, to fome valuable inheritance •, " heirs of God,'' that is, to an inheritance worthy of \'o great and munificent a father; and '* joint heirs" to it *' with Chrill: ; inafmuch as," or fince (a) "we *' fuffer with him, that vve may be alfo glorified "together/* In the iSth v^vk^ he had argued (h) ilill further, " that the fufterings of this
" prelent
(a) So I think the conjunflion h-jt-.p Ihould have been tranflated, and not, iffo he. 'Tis certain it may properly be thus tranflated ; and if it may, it ought to be To here. For it may be worth obferving, i\vq. force of the apoftIe*s reafoning (which perhaps has not been attended to, if perceived, by ex- pofitors) Uomfonfhip to heirjhip lies in this, that the children are, at prefent, \v\ f offering circumflanceo. Were we wholly exempt from Jhjferings kere, we could never argue, from our being the children of God, that vve were heirs to any better or higkir Itate hereafter. There would then have been no foundation, in reafon, to think, but that this was to be our_/z"W ftate. But taking in the confideration of our yJ/^r/;?^/, the concluiion is juft, and the argument flands thus ; Since ijoe are the children of God. and yet in z Jiate of fufferingj we may argue, that vve are heirs to a better Jlate^ inafmuch as God placed us in this ftate oi fuferin^ with this view, and for this end, that we might be fitted for, and at length introduced into, a ftate of ghry. Thus we may argue nc--w ; but when we have attained to x\ns glorious flate, we can no longer argue, if children, then heirs.
(b) So this i?th verfe is introduced. I argue, "hayilpyLXi. This verb, when \ikd paj/ively, fignifies to be reckoned, or put to account ; and thus it is frequently ufed in this epiftle, and elfewhere. But when it is u^ed aai'vely, it alfo iignffies to think, to reafon, to argue^ to prove, to conclude by argument.
This
o6 i!he Proofs ofUniverfal Salvation »
*' prefent time are not worthy to be compared " wicfi the glory that fhall be revealed [si? >i,aa^, " not /», but] to us'' Particularly remark here, the glory, the apoftle is treating of, is glory in futurity \ glory that is the objed, not of fight, but of hope ; glory that is not at prefent enjoyed, but muft be waited for till the proper time of its revelation. The apoftle emphatically enlarges upon this thought, in the 24th and 25th verfes, which ought to be read, and compared, with this, as they are a clear and full comment upon it. In this manner, the 19th verfe, and the following one, of which it is a part, are introduced •, and, as I imagine, with a double view*, i. To fhew the reafonablenefs of what the apoftle had been juft arguing, namely, that thole who are the chil- dren of God are heirs to glory, glory incomparably more than a balance for their fufferings ; 2. To reconcile them to the thought of its being glory, not in poiTeflion, but expedlation only ; what they do not adlually enjoy, but muft patiently wait for. And, in both thcfe views, there is a fingular per- tinency and force in what the apoftle advances in this paragraph. For if the creature^ the rational creature, mankind in common [fee note (27J] are the fons of God, his fons fo as that glory Ihali be
This fenfe it has in Mark xi. 31. Rom. iii. 28. Heb. xl. 19. and in other place?. And in this fenfe it ought to be taken here. As if the apoftle had faid, * 1 argue, reafon, or con- * elude, from our being the children of God, that the fufferings ^ of this prefent time y 13 c**
revealed
The Proofs of Univerfal Salvation. 97
revealed to them [fee note (28)] •, 77Juch more fhall this be the cafe of thofe who are the children of God, as having the " fpirit of adoption," as being formed to a refemblance of their heavenly Father in his moral image* And if it is the wife * conftitution of God, with refpedl to the whole rational creation in this lower world, that glory is the objedl of their hope only •, what they do not at prefent enjoy, but mud come to through fuf- fcrings, after long and patient waiting : I fay, it God has thus conftituted things, thofe who are his children, as being partakers of his nature, ihould not complain, they have no reafon to complain, that the like conftitution takes place with regard to them. This I take to be the ground of con- necljon between the paragraph we are nov/ entering upon, and the preceding verfes in this chapter, which I defire may be carefully attended to.
(27) The creature^ mankind in common,^ Some, I am fenfible, by » xlto-i? in this 19th verfc, and -rroLfrx ri 5ijia-t? in the 22d verfe, undcrftand the inanimate creation; which, fay they, was fubjedled to vanity, through the lapfe of the one man Adam, and fhall finally be delivered from it. They accordingly fuppofe, that the apoftle here brings in this v/hole creation, by a ftrong rhetorical figure, as groaning under its prefent vanity, and longing, and waiting for the time when it fhall be reftored to its original ftate. And fhould this be the thing intended by the apoftle, it would rather ftrengthen, than weak- en, the grand point I am aiming to prove. For
H lurdy,
98 The Proofs of Vniverfal Salvation.
turely, if ^^^^ >^'7'<^*^ is extended in its meaning {o as to take in the inanimate part of the creation, the rational or moral part ought much more to be comprehended. For though, on the one hand, the rational part of the creation may properly cnouc^h be ftiled Tracrct -n xltcr^, without including the inanimate part ; yet it would be highly in- congruous, on the other hand, to give this ftile to the inferior, or lefs valuable part, wholly leaving out the mod excellent : efpecially would it be fo here, if it be remembered, that the judicial ndt of God, fubjeding the creation to vanity, was ulti- mately pronounced againfl; the rational creation, or mankind : and refpeded the creation, as to its inanimate p<irt, no otherwife than as a means to carry this fentence againft mankind moreeffedlually into execution. The rational creation therefore, or mankind, ought to be confidered as the ultimate ohje5l of the deliverance from vanity here treated of; and the creation, in the more extended fenfe, no otherv;ife, than as its deliverance might be a means fubfervient to the great end of delivering mankind. Thus the above interpretation is no ways inconfiftent with the argument I am upon. But yet, I am fully perfuaded, it is not the true one.
It does not agree with the other parts of this fame paragraph. The phrafes, earneft expetlation^ waitings groaiiing^ travailing together in faint are more naturally and obvioufly applicable to the rational than inanimate creation , and do not call
for
The T roofs of U?2tverfal Salvation, gg
for fo bold a figure in fiipport of their propriety. Befides, which is of far greater importance, it is exprefsly faid of this creature, or whole creation, that it was fubjedled to vanity, ov^ £x.ov(roc, 72ct wil» fully [fee note (31).] But the rational creature, or creation, is the only creature, or creation, that could pofTibly be thus fubjedled to vanity. Fur- ther, it is affirmed of the creature, and whole creation, that it fhall be " delivered from the bon- " dage of corruption," that is, its flavery, through the influence of a frail corruptible body, " into the " glorious liberty of the children of God," that is, the freedom of thofc who, as God's fons, fhall be cloathed with immortal incorruptible bodies [fee notes C36)(37)]j but no creature in this lower world, befides man, no creation but that which is intelligent and moral, can, with any propriety of fpeech, have fuch things affirmed of them. More- over, the comparifon in the 23d verfe, between " we ourfelves, who have the firfl fruits of the *' Spirit," and the creature^ or whole creation^ will be eafy and natural, if we underftand by the phrafes, the rational creature, and creation j but uncouth and harfh, if we extend their meaning any further.
But what is mofl of all worthy of notice is, that the phrafe Tao-a ytliG-iq is never ufed [one difputed text only excepted. Col. i. 15, fee note (41)] in ail the New Teftament, to fifrnify more than the "ii-hole moral creation^ or all mankind. And 'tis remarkable, when the apoflles were commifTioned
H 2 to
ICO ^he Proofs ofVniverfd S ah at ion.
to preach the gofpel to all mankind^ the words are, Mark xvi. 15, Tr^itni m xlio-a. So, when the gofpel is faid to have been preached, in confequence of this commiflion, to all mankind^ the fame words are ufed, Trao-rj ttj }i\i<Tiiy Col. i. 25. And that the. rational creature, or mankind, is the only meaning of thefe words, may certainly be colleded from Matt, xxviii. 18, and Luke xxiv. 47, where the gofpel is fpoken of as entrufted with the apoftles, to be preached, sk -n-y.^oc rix, zhn, that is, to all nations of men. So that it is the rational creature, the rational creation, or all mankind^ that the apoftle is here fpeaking of.
(28) Revealed to he the fins of God^ ^c] That
by the phrafe, r-Av cciro^ocXv^iv ruv uioov rou 0fou, is meant fuph a revelation of the fons of God as imports their glorious immortality^ is evident from the whole fcope of the apoftle's reafoning in this paf- fage, as well as from its connection with *the pre- ceding verfes. Nor will this be difputed. 'Tis the fenfe in which the words are commonly under- flood. The only controverfy here is, whether thefe words are to be connedled with the creature^ the rational creature^ mankind in common , as figni- fying, that the time will come, when they Ihall be revealed to he the fons of God by being made glorioufly immortal. And it evidently appears to me, that this is the apoftle's meaning : Nor will any oiher meaning, as I imagine, make out an argumentative confiilency between this verfe and the other verfis it is conneded with, whether
thofe
Hhe Proofs of Uiiiverfal Salvation. i o i
thofe that go before, or follow after it. The apoftle had been arguing, in the foregoing verfes, that the fuffertngs of good Chrijtians fhould be over-balanced with a future weight of glory ; and very juflly, if the time is coming when the crea- ture^ that is, mankind in common, fhall be revealed to he the fons of God, notwithftanding all tht fuffer- tngs they may groan under, by being admitted to immortality and glory: For this is arguing, and very ftrongly too, a fortiori. But, if this revelation of fens is a revelation that the creature^ or man- kind, will not be finally benefited by, why are their groanings, under the prefTures of this vain life, reprefented as a longing, and waiting for it ? Why fhould they long and wait for a revelation of glory that will be, as to them, of no manner of fervice ? And how can their waiting for that which they will never obtain, be an argument [as it ought to be, to give the connefting ycc^ its proper force, fee note (26)] that l\\t fufferings of good Chriflians are not worthy to be compared with the glory that floall be revealed to them ? Befides, which ought to be well regarded, the revelation of the fons of God, in this 19th verfe, means the fame thing with deliverance from the bondage of corruption into the glorious liberty of the children of God, in the 21ft vcrfe-, to be fure, thefe /^//(?r words include in them as much as the former, and neither of them comprehend lefs than 2i glorious immortality. Now, the creature, the whole creation, even mankind tinivcrfally, is exprefsly made, in this 2ifl verfe,
H3 the
102 ^he Proofs of Univerfal Salvation.
the SUBJECT of this glorious immortality ; yea, it is ainrmed here of the far/ie creature^ the Jelffame mankind, which had ht^nfuhje^edto vanity,, ver. 20, that it fhall be delivered from it fo as to beglorioujly immortal. This immortality therefore is the reve- lation of fons fpoken of in the 19th verfe, which the creature^ or mankind^ are longing and waiting for. The words, confidered in this view, make out a flrong connection between the feveral parts of the apoftle's difcourfe here, which cannot otherwife confift together.
(29) For^l The particle for^ 7^^, evidently
flands here to denote that this, and the following
verfe, are brought in as the reafon^ or argument^
why mankind earnellly expedl the revelation of God's
fons^ its being made to appear that they are his
fons by their being crowned finally with immor-
talily and hojior \ namely, becaufe they wtxcfuhje^ed
to vanity^ not through their own faulty but in virtue
of a divine canjlitution^ which conftitution did not
take place i\\\ jujl ground had been fir ft given for
this expe5fation [fee note {'^i;^)']' 'Tis obfervable,
the arguing here, as to its true import, is precifely
the fame with that in Rom. v. 15, If through the
cffence of one the many^ or all men, are dead \ much
MORE hath grace abounded /d? the {d^vat many ^ or
all men; that is, 'tis m.uch more credible -to-
fuppofe it, 'lis much more reafonable to believe it.
And the arguing is ftri6lly conclufive. For if
mankind were fubjedled to a ftate oi fuffering^ not
through any wilful difobedience which they them-
felves
"the T roofs of Vniverfal Salvation » 103"
felves had been perfonally guilty of, it is congruous to reafon to think, that they fhould be fubjeded to it, not finally and for ever, but with room for hops that they ihould be delivered from it. And v.'as it not for this hope, it cannot be fuppofed, it ought not to be fuppofcd, it would be a refledion on the fupremely perfect benevolence of the Deity to fuppofe, that they would have been fubjedled to it. Sherlock, Bilhop of London, very juftly argues upon this head, [Ufe of Prophecy, pnge 284] ' Whoever views mankind in their prefcnt ftate,
* into which thev came by no voluntary a6t of ' their ov;n, but were placed in it by him who is ' their maker, and will be their judge -, fubjed to ' ignorance, and fuperflition, by a kind of necefTity
* of birth and education ; furrounded with many ' natural infirmities and paffions, arifing from no
* crime of which they are confcions \ and, at the
* fame time, confiders the benignity of the divine
* nature, and the love of God towards his crea-
* tures, of which the affedion of natural parents is
* but a faint refemblance, will eafily fee that the
* condition of man pleads ftrongly for mercy ; that
* nature, with unutterable groans, calls for help ' and deliverance for her children •, and that there ' is great reafon to exped, from the goodnefs of ' God, that he will not be deaf to their cries.' And indeed [as he goes on, page 291] ' Were it ' not for a juft expedlation, from the promifes of
* God, that all the miferies and confufions in the ' world fhall finally end to the glory of God, and
H 4 * the
1 04 ^be Proofs of Umverfal Salvation.
' the good of thofe who continue with patience « in well-doing, [he might with the fame force of 'argument have fpbken as extenfively as I do j nar ' indeed is his argument otherwife conclufive] it ' had been far greater mercy to have put an end to
* two wretched lives, than to continue them, for the '^ propagation of wickednefs and mifery, to a thou- ' fand generations.' Nor can it be thought, [as this fame author fays, page 286] 'that God would ' have fuPrered the world to have been filled with ' weak miferable creatures, had he not intended
* them for ohje^s of his mercy, ^
(30) Wasfuhje^ied to vanity. ^^ This vanity includes in it not only mortality.^ but all the unavoidable unhappinefs and imperfe^lion of this prefent weak<t frail^ mortal flate. We cannot conceive more juftly of the thing aimed at by the apoftle than by confulting Solomon's book of Ecclefiaftes^ which muft fatisfy us, that man's life on earth is fuf- liciently vain ; efpecially, if we compare what is there faid with what we feel within ourfelves.
(31) Not through any fault of its own."] This I take to be the true import of the words o^o-x^ Eytova-cx, \ which cannot be better iiluftrated than in Dr. '^ay- lor\ words. He fays (in loc) ' f>couo-a feems to ' have the fame fignification as ^xouo-tw?, wilfully^ ' Heb. X. 26 j or as OeAoj/ra?, 2 Pet. iii. 5. this ' they ^r^ WILFULLY ignorant of What we render lie
* not in wait (Exod. xxi. 13) the Seventy render o^o^, '■.sau.'Vy not wilfully^ in oppofition to prefumptuoujly^
* in the next verfe. Thus fxouo-a denotes a cri-
' minal
T'he Proofs ofXJnherfal Salvation. 105
* minal choice, and in an high fenfe too, [carefully
* obferve how fxouo-iw? {lands, Heb. x. 26] name- ' ly, a tranfgreflion fubjefling to wrath. The crea- ' ture was made fubje£i to vanity, not by its own
* criminal choice, not by finning after the finiilitude ' of Adani^s tranfgrejfwn. Rom. v. 14.'
(32) But Ify the judicial fentence, dzc.] Theapoftle having faid, negatively, in the foregoing words, how mankind were not fubjedled to vanity, de- clares here, pofitively, how they were, namely, ha, rov xjttotoc^ocvtoc, by or through him who fubje£led them, Mr. Locke fuppofes, with fome others, that the devil was the him through whom mankind were fubje6i:ed to vanity. And it is true, it was through the devil's fubtlety, in managing the temptation with which he afiaulted our firft parents, that fin was introduced into the world, that Jin which gave rife to this fubje^ion to vanity* But though the devil's temptation was the occafion of fin, and fin the occafion of mankind's fubjedtion to va- nity; and fo the devil may (as well as our firfi parents) in a fenfe, be faid to have been the au- thor of this fubje^ion : Yet the will of God, publifhed in the judicial sentence takino- rife from Jdam's lapfe, was that, and that only, which really fubje^ed mankind to vanity* This WILL or CONSTITUTION of God therefore, thus taking rife from Adam's lapfe, mud be the thing intended by the apoftle : Nor will there be any room for doubt upon the matter, if we compare what is here faid with this apoftle's more enlarged
declaration
io5 T^he F roofs of Ufiiverfal Salvation »
declaration upon this fame point, in the 5th chapter of this epiftk, where he fays, ver, 16, " The judg- " ME NT came by one to condemnation " and yet more fully, ver. 18, " By the oftence of one judg- *' MENT came upon all men to condemnation." The plain meaning of which texts is — that mankind univerfally were fiihje5fed to vanity^ or inortalityy with ail the appendages of them, by the judicial SENTENCE OF GoD, taking rife, not from their cwn difobedience, but the fin of the one man Adam^ their common father.
(33) //; confequence of a previous hope."] This, I am fully perfuaded, is the true meaning of the phrafe, t-n- iXin^i. The prepofition eti has this force, when ufed with a dative cafe, moft com- monly throughout the New Teftament. [See note (3) on chapter 5th, ver. 12th.] And perhaps £7r», rather than any other prepofition, was here joined with eAttk^i, to fignify, that the judicial fen- tcnce^ fubjeding mankind to vanity, was not merely pofteriory in point of time, to the hope of deliver- ance, but confequent upon it in the purpofe of God *, fo coyfequent as that he never would have paffcd the fentence, had he not intended to have given reafon for j;his hope> It may be worthy of fpecial notice here, ^}ci^ judicial fentence of God, which fub- jeded mankind to vanity, that is, the infelicities of this vain mortal life, was not pronounced till a Saviour had been promised, and provifion ac- tually made for their deliverance'^ not only from t\i^ final confequences of this fentence, but for their
reinftatement
The Proofs of Vniverfal Salvation. loj
|-einftatement univerfally in immortal happinefs. For, if we turn to the third chapter of Genefis, we fhall find, that the feed of the woman to briiife the ferpenfs head was proniifed before the fen- tence^ dooming the race of Adam to vanity, was given out. And this promife contains fummarily that difpenfation of grace which mankind, from the lapfe of Adam, have all along been under, though perhaps few of them have known it •, and in con- fequence of it they have all along been interefted in the gift and grace through Chrift<i which the apoitle treats of in the 5th chapter of this epiftle-, and in the deliverance from the bondage of corruption into the glorious liberty of children^ of which he is fpeaking in the pallage under debate. We fhall have occafion to fhew more particularly after- wards, chat this is the true import of the pro- mife, " the feed of the woman (hall bruife the fer- " pent's head."
I ihall only add here, Mr. Locke, Albertus, and fome others, had no need to make the 20th verfe a parenthefis^ that fo they might join the words £7r iXivih^ with the verb ocTriyihyjtroci. This conftrudlion is lefs agreeable to the fyntax of the pafTage than the common tranflation, which connedts in hope with the foregoing words, fub- jeEled the fame. And ihz fenfe abfolutely requires this conftru(flion, if there be any truth or per- tinency in what has been above advanced, which is left with the reader to judge.
(34) ThatJ] It would be au affront to thofe, in
any
I o 3 l^he Proofs of Univerfal Salvation,
any mcafure verfed in Greeks to point out places, tvhere the particle o-ri is ufed precifely in the fenfe which i have here given it. Scarce a paragraph of any length can be met with, throughout the New Teftament, without an inftance to this pur- pofe. It is a wonder to me this word was hers tranClated hecaufe. Not that this is not fometimes its proper meaning; but not in this place ; And it fo perplexes the fenfe, that it is, I believe, im- pofiible a merely Englijh reader Ihould ever un- derftand the apoftle.
(35) Even this very creature.'] The repetition of this word creature [jtrto-K] feemed quite harfh to Erafmus. Beza thought it was brought in more Hebraico, Zech. Pierce fuppofes it was origi- nally 2. marginal glofsy and from chence too hafti- ly taken into the text ; but he does not feem to have good reafon for this thought, as yiTKni; is in- ferted in all the copies and verfions. Vide Wollii. Cur. Philolog. in loc. And it appears to me, that, upon the fcheme of interpretation I am explaining, it is emphatical ; efpecially as it is not a fimple repetition, but a repetition joined with y.cci aurn. The apoftle, as I imagine, would fug- ged, by the words xai auryi 71 xTio-i?, that even that very creature^ the felf-fame mankind, who was fub- jeHed to vanity^ (hould be alfo delivered from it i which is exprefled far more ftrongly by the re- petition of KTKTK with the pronoun uvm, than it would have been without it.
(36) Shall he delivered from the Jlavery^ &c.] It would not alied the rriain' argument I am purfu-
T!he F roofs of Univerfal Salvation. 109 ing, if I (hould allow the common interpretatioa
of the words £A£u9f^co0'/i(r£r:tt aTTO Ty\(; hvXsiccg rr\g
^Oo^a? to be the true one. But I am clearly fatif- fied it is not ; and that the fenfe given in the pa- raphrafe ought to be preferred. For it is evident, from the whole run of the apoftle Paul's writings, not only that the crealirre, or man, is under l^orids to deaths that is, fubjecled to a frail, mortal, corruptible condition •, but that, in confcquence of this bondage^ he is, upon the foot of mere law^ and without the fuppofition of grace or gofpeU iii bondage alfo to bodily or animal appetites and indi- nations, [This I have proved at large in the book feveral times before referred to.] Both thefe fenfes of bondage are certainly included in that vanity the creature is fubje5led to. They ought therefore to be BOTH comprehended in the oppofite deliverance here fpoken of. The plaifter, in this cafe (to ufe a vulgar comparifon) will be as broad as the fore; but not otherwife. So it is exprefsly reprefented to be (which ought to be remembered here) by this fame apoftle, in the 5th chapter of this fame epijlhi as we have before feen •, and I am per- fuaded he had the fame Jiing in view here.
{^7) Into the freedom of thofe, &c.] The para- phrafe here is certainly juft, if I have given the true fenfe of the creature's deliverance from the bondage of corruption. The interpretation of both parts of the fentence is grounded on the fame rea- fon. And it may be worth obferving, the fenfe we have given of thofe verfcs makes out a per-
fca
I io '^he Proofs ofUniverfal Salvation.
fed analogy between the apoflle's difconrfe herCi and in the 5th chapter of this fame epifile. The creature's fuhje^fion io vanity^ in the 20th verfe of this chapter, is the fame thing with death's hav- ing paffed upon all men, whereupon they have all fin- ned, in the 12th verfe of the 5th chapter. And the deliverance of this very creature, that was fubjedled to vanity, from the bondage of corruption into the glorious liberty of the children of God, ver. 21ft of this 8th chapter, is precifely the fame thing, in import, with the free gift that is come upon all men unto juftification of life, and that will qualify them for it by makiftg them righteous perfons, in the i8th and .19th verfes of the other chapter. The apoflle, without all doubt, had the fame general thought in his m.ind, while he was writing both thefe paragraphs ; as may more fully appear prefently.
^38) jFcr.] Expofitors, as it feems to me, have not duly attended to the true connexion of this par- ticle/^r, yaf ; which ought not to be joined either with the preceding 21ft or 20th verfes, but with the 19th, as in the paraphrafe. The apoftie had faid, in the igth verfe, in order to illuftrate the 17th and 1 8th verfes, that the creature earneftly expelled, and waited for, the manifeftation of the fons of God» Before he proceeded to prove that the creature thus actually watted, he interpofes the 20th and 2ift verfes, which may very well be confidered as a parenthefts, to fliew that it might reafonahly, or vpon juji groufidsy thus wait in expedation. And,
having
'The Prvofs of Univerfal Salvation, 1 1 1
having difpatched this, he now goes on, in the 22d verfc, to the proof of the /^^ he had alfcrted in the 19th verfe. In this view of the words, the for in the 20th verfe, as well as in the 2 2d, is joined in conftrudiion with the 19th verfe; but not to prove the fame thing. The former is in- tended to denote the reafonablenefs of what he had afferted ; the lacier^ its truth in point of fa^ : And, in this method of connexion, there is a pro- priety, confiftency, and force, in both thditfors^ and the whole pafTage of which they are parts.
^39) Have groaned — longing for deliverance.'] This deliverance, the zvhole creation., or all mankind^ are reprefented as longing for^ refpects the manifejla- tion of the fons of God-t t\\Q\x freedom fro7}i corrup- tion^ and being made glorioufly immortal^ as has been explained in fome of the above notes. The connedion of the difcourfe makes this necef- fary.
But how, you will afk, can this be ? How can even all mankind long and wait for this deliverance., when but a very fmall part of the world of men know any thing of the ohtainahlenefs q{ fuch a de- liverance^ To which Dr. Taylor, in his note upon this place, has, in my opinion, given a very clear and fatisfadlory anfwer. He fays, ' We know,
* as the apoftle fays, ver. 22, that all mankind ' do groan under the afflidlions and prefiures of ' this prefent world, fcnfible of its imperfections
* and vanity, and confequently mufl defire fome-
* thing better. And although they may not know
2 ' what
1 1 2 The Proofs of Univerfal Salvation.
c .^hat that better thing is, yet the apoftle knew ' it ; and he fpeaks according to his own know- ' ledge, and not theirs. He affirms, of his « own knowledge, what their expeftations would ' ifllie in. Their earneft waiting was in fad, ' however they might be ignorant of it, a ' waiting for the manifeftation of the fons of God, ' And he proves this [I would rather fay, the ' reafonablenefs of it. See note (38)] ver. 20,
* 2 1 ; as fuppofing the Chriftians, to whom he ' wrote, might be ignorant of it : Which fhews,
* that when he affirms, the earnefi defire of man-
* kind after a releafe from the fufferings of this
* vain life, he fpeaks not of what Heathens^ or
* even Chrifiians^ underftood, or believed, to be
* true. Further, Dr. Whitby, upon the place, ^juftly obferves, that, in the fac red dialed, dejire ' and expe5fation is afcribed to creatures in refer-
* ence to things they want, and which tend to ' their advantage, though they explicitly know
* nothing of them. Thus the Meffiah^ before
* he came, is called the defire of all nations^
* Hag. ii. 7.'
(40) 'Now^^ The word, in the original, is li\ which, I think, ought to be rendered now^, and not and^ as in our Bibles, and by mofl com- mentators. The apoftle, as it appears to me, comes, in this verfe, to apply the argument he had been purfuing to the cafe of Chriftians^ for which he had brought it. As if he had faid, " You fee that even the whole world of mankind do virtually
declare.
* ^he_ Proofs of Unherfal Salvation, 113
declare, by their groanings under the fufferings of this vain life to which they are fubjedted, that they defire, long after, and wait for, fomc better ficte : Now, this is the truth with relped: to us Chriftians alfo. The all-wife God has fo conftituted things, that even we like-wife groan under the various pref- fures of life, which is zfa£f implicitly fignifying, or declaring, that we zvait for redemption^ not being as yet adlually poflelTcd of it."
(41) U'^ho have had the fir ft -fruits of the Spirit,^ Perhaps, the apoftle may intend, by the words, mv uTTx^yj,]/ ro'j tti/e-juccto^j more than expofitors commonly take into it. He certainly here alludes to the Jewifh cuflom of offering y^it fir ft- fruits of their increafe ; which oblation fandified not only tbefe fruits, but all the reft. And might he not, by this allufion, have it in view to lead us to think, that thefe Chriftians were not merely the firft that had received ihc gifts ^nd graces of the Jpirit -, but that thefe gifts and graces, beftowed on them, were a fpecimen, pledge, or edrneft, of what fllould be bellowed, in God's time, and way, upon the reft of mankind P If thefe Chriftians are thus looked Upon as the firft fruits, and the zvhole race of men as \ht folloxving harveft, it will admirably fuit the apoftle's argument, and give a noble fenfe to his words. And there are other texts which feem to countenance this interpretation. The apoftle James, in the i8th verfe of the firft chapter of his Epiftle, fays of hmfelf and the Chriftians he was writing to, " Of his own will begat he us with the
I ': word
114 ^^^ Proofs ofUniverfaJ Salvatio^i.
** word of truth" [fiJ to t^von 7i[u,cc; caroL^yjAv rivac n^y avrov xrta-(j.ccTO)v'\ THAT wc might he a certain firfi- fruits of his creatures. To what had God begotten thefe Chriftians ? If we may anfwer in the words of the apoftle Peter, fecond Epiftie i. 3, 4, 5, it was, to a lively hope. Of what ? " An inheritance in- " corruptible, undefiled, and that fadeth not away, *' referved in heaven for us, to be revealed in the *' lad time." And as they were thus begotten, that they might be iht firfi- fruits [rwv cx.\)rQ\j xTio-^arwvJ cf God's creatures^ his rational creatures, mankindy I fee not but thefe creatures-, in relation to whom thefe Chriftians are called the firft-fruits^ mud partake in the fame common hope, fo as finally to enjoy the thing hoped for. The allufion to the Jezvifh firft-fruits naturally and obvioufly leads to this thought: Nor can it be fo eafily explained any other way. Iz may tend flill further to (Irengthen this fenfe of the apoftle's allufion, if we attend to the thing meant, when Chrifi is called, I Cor. XV. 20, oLTcoL^yjfi Twv x£Koiy.niJ.ii'U)v, the fir ft- fruits of them ftept* Surely, the thing intended, by this mode of exprefiion, is not that Chrifi was the ftrft that was raifed from the dead ; but that he was th^firft that was raifed as z. pledge-, earnefty or affurance-, that mankind7^;//z;f?/^//y fiiould be raifed alfo. His refurre^on^ in analogy to the firft fruits under the law, confe crated the whole world of men^ and was defigned, by Qod, as an intimadon, that the refurre^lion of all men [hou]d as furely follow the refurre^yion of Chrift^ a^ the whole harveft fol- lowed
"The Proofs of Univerfal Salvation, 1 1 j
lowed ihtfirft -fruits. And this alfo is the true meaning of that ftyle which is given to Chrifl, Col. i. 1 8 — Rev. )• 5, tt^wtotojco^ £x twv ysK^(jd]fy the firft-horn from the dead. So the common tranfla- tion has it; and very juftly, if by tht firft-horn be meant, not merely the firji that was raifed from the dead •, but the chief the head^ the firfi in pre^ Crninence^ of that family^ of thofe children^ who iliall live again after death ; the refurre5lion of Chrifl being here confidered as x^ae pledge of their's. And this, by the way, may ferve to lead us into the true fenfe of that controverted text, Col. i. 15, where the apoftle, fpeaking of Chrift, calls him ^^'jiXQrQy.ot; •k%(ty[^ xrta-fwf, the firjl-bom of every crea* ture^ as it is rendered in our Bibles ; and with propriety, if, by every creature , we underftand every rational creature in this lower world ; [This, as we have feen note (27) is the meaning of the phrafe -rrxac/. v.'r\iT\^ in the Nevv-Teftament writings] and if, hy firjl-bornt we underlland, not the firfi creature i\\2it was born ; but ihe firfi in pre- eminence ^ the chief among mankind •, the eldefi fon, with v;hom is the right of primogeniture ; that glorious perfon whom God made the firfi heir of all things j and the other children, the refi of the family, heirs through him, or on his account, fo heirs as that they fhall finally come to poflefs the inheritance with
him. The phrafe, Trcoororoy.og tv TroXXoiq 0(,^sX(p0i<;,
in Rom. viii. 29, may properly be explained by this in Col. i. 15. The many brethren there, may mean the fame thing with every creaturt here, that
\ 2 is*
1 1 6 T^he Proofs of Univerfal Salvation.
is, every rational creature, all mankind. For it is to be remembered, the fpecia! reafon given, vi^hy Chrift became a partaker of flefi and bloody is, as the author of the Epidle to the Hebrews exprefifes it, chapter ii. 14, " becaufe the children were par- '' takers thereof." The children^ that is, every fin and daughter of Adaniy the ivhole human race ♦, for it was with a view to every man, in order to his being qualified to give his life a ranfim for every MAN, that Chrift was made for a zvhile inferior to the angels^ or, what means the fame thing, became rwan, partook of fiefh and bloody as in the 9th verfe of this chapter. Upon the whole, it fiiould ap- pear highly probable, ta fay the leaft, that the apoftle, by ufing the phrafe, the firjl fruits of the Spirit^ with reference to the gifts and graces be- llowed on ihtfirfi Chrifiians^ intended an infinua- tion as though thcfe gifts and graces would be'be- ftowed on mankind univerfally •, or that thefe Chrif- tians were, with relation to all men, what the/r/?- fruits were, among the Jezvsy with reference to- the following whole harvefl,
OBSERVATiONSf deduced from the foregoing text?
PARAPHRASE, and NOTES.
Upon a careful perufal of the above paflage of fcripture, with what has been offered in ilkiftra- tion of it, it is eafy to obferve.
That the race of men^ mankind univerfally^, are ffft creature^ and the whole creation^ the apoille is
treating
The Proofs of "Univerfal Salvation* 1 1 7
treating cf in this pla-ce. It may pofTibly feem. harfh to an Englijh reader to underftand, by the whole creationy nothing more than mankind -, and, being always ufed to interpret the phrafe in a more extended fenfe, he may have a fecret prejudice in his mind againft: this retrained one. But it is certain, the Greek phrafe, Trao-a y\ xna-igy has not the fame force, in the New-Teftament writings, with the EngiiJJj one, the ivhole creation. The idea obviouHy conveyed, and intended to be con- veyed, is this, -and only this, the whole rational creation, the ivht)Ie world of mankind.
It is further obfervable, two grand things are here fpoken of, as referring to this' whole crea* tioHy or all mankind^ namely, their subjection to VANITY, and their deliverance from it.
On the one hand, it is affirmed of the creature, that is, of mankind in general, that they s^vcfubjeofed to vanity, that is, the imperfe6liohs and infelicities of a vain mortal life here on earth. And, it is v/orthy of fpeciai notice, their fubjedlion to this vanity is faid to have been faftened on them, not through any default of their Sy not by anywiftil atf of difohedience they had been perfonally guilty of-, but in virtue of a divine conflitutiony by God who was pleafed thus to fubjedl them. And why did he thus fubjed them ? Not arbitrarily •, not in a mere Ibvereign abfolute way : But upon occafion of the lapfe of the one man Adam, their common progenitor ♦,• as this fame apoftle had before, in tiie fifth chapter, particularly related. And here I 3 I cannot
1 1 8 'The Proofs of Univerfal Salvation.
I cannot but obferve, and point out, the perfe(5l analogy there is between his difcourfe in this pa-- ragraph^ and that remarkable chapter. He fpeaks indeed the fame thing, exprefTes the fame fenti-s me'ntSa though in difierent words. What he here calls iht creature's fuhje^f ion to n)anity^ he /i^^r^ calls all men's coming under condemnation ; deaths reigning over them -, death's having pajfed upon them, where- upon they have all finned. And whereas, he hen fays, the creature was fubjeded to vanity, ^Mk WILFULLY, not by any fm of jheir's-, but through the will of him who fuhje^ed. them ; He there de- clares the fame thing, only in a more full and ex- plicit manner -, afcribing this fubjeftion of all men \.Q mortality^ or vanity, with the confequences ^he.r€-, of, not to their \\z.'si'm'g finned after the fimilitv4^ -of Adam\^ iranfgrejfwn \ but to the conftitution of^God^ occafioned by,^jpd taking rife from, the, one man that fmned^jhe fine ofence.pfthe^ one man Adam. The general idea intended to .be cpmm.umcated both there and- here^^ is evidently the fam^, fo evi- dently that one can fcarce help dilcernirlg the iden- tity of fentiment.
On the other hand, it is as pofitively affirmed of the creature, or mankind in general, that they were not fubjedled to this vanity finally, and
FOR ever, but IN CONSEQUENCE OF HOPE, HOC
only that they fhould be delivered from this unhappy fubje5iion^ but be inllated in immortal glory as God's fans. For fo the words are, in the 20th and 2 id vcrfes i " who fubjefled the fame in hope, that
":' the
^he Proofs of XJniverfd Sdhntion. 1 1 9
** the^ creature itfelf alfo," even this very creature^ the [elf fame mankind^ " fliall be delivered from the ** bondage of corruption into the glorious liberty of •' the children of God i" diredly and plainly affirm- ing, that mankind was not fubjeded to the infelici- ties of this prefent vain life as z final condemnation^ but upon the foot 0^ 2. previous hcpexhu theyfliould, in due time, be delivered^ and wiih advanta^^e too. For obferve, what is the ohjel^ of this hope ? Not merely deliverance from the bondage of corruption 4 but an enlargement into the glories of an immortal life. And who are i\\^ fuhje^isoi it ? Why, the crea- ture^ the zvhole creation^ that is, mankind, the whole race of men. For, remark," the very fame crea- ture^ the f elf fame mankind^ who was fubjeclcd to vanity, was fubjecTced to ic in hope. In hope of what ? Not only of a deliverance from this vanity^ but # deliverance from it that f'ould be accom- pa4'"-J with an immortality in glory and honour,
Ihe attentive reader wiil, upon this explana-"
4ion, very eafily perceive, that the object of
' HOPE, in this pafTage, is precifdy the fame thing
with the ABOUNDING GIFT AND GRACE THROUGH
CHRIST, in the foregoing fifth chapter; and that Y, y.TKT^;, and TTXG-jc n nTKrig, the creature^ and theichcle creation^ fpoken of here, mean the fame thing with Of TTcAAoi, and TrauTEg ai/6^w7rot, the jha'ny^ and dlt men\ upon whom the abound'ing gift through Chrift is there bellowed. And further, if, by deliverance from the "bondage of corruption into the glorious liberty of the children of^God^ we underlland here I 4 deliverance
1 20 The Proofs of JJniverfal Salvation.
deliverance ixom fuch bondage mio fuch freedom as is mentioned in the paraphrafe, the analogy will be flill more obfervable, and may^ in this refpefl^ be feen pointed out in note (37),... The truth., isb^ one can fcarce critically compare what the apoftle fays here^ with what he has advanced in the fore- going fifth chapter, and be afterwards at a lofs to determine, that he was purfuing thQ fame thought in both thefe places. It is certain, if we interpret thefe places by one another^ making them to fignify 'ene and the fame things we fhall give a very juft and confiftent fenfe to the apoflle's words, and, I believe, the mofl natural and obvious one that can be pitched upon : Yea, this palTage, in this point of view, will appear quite eafy and intelli- gible ; and we fhall have no reafon to rank it, as ibme have done, among the chief of the Pauline 5ic-vo>ira, or thiii:^s hard to he underfcod.
The fum of Me matter is, the apoftle, col ing his dilcpurfe hcrey with his difcourfe in the chapter, from the 12th verfe, is evidently fpeal^ ing of the ^-juhole human race. And what he fays \ of them is, that they are fubje6i:ed to 2l fuffering itate i that they were fubje6ted to it, not on the account' of ^wj'^;/, ox fins ^ they had been guilty of previous to this fubjedion, but by the will of God^ taking rife froni, and grounded on, iht fin of the qne fUi^n'Jdam'.y and that he fubjedled them to this fuffer i ng (zonimon, not 2i% 2i final condemnation^ but upon having /r/? given them reafon to hope^ not only that they fliould be delivered from their
fufferings^
T^be T roofs of TJniverfal Salvation, izi
fufferingSy but with abounding advantage, by being finally made meet for, and then crowned with, immortality and glory as the fons of God. This is the plain natural fenfe qf this pafiage of icripture, compared with the other ; and it is the rnofl confiilent fenfe alfo, that which gives not only the ftrongeft energy to the argument the apoftle is upon, but the bed connexion between the fe vera! parts of his difcourfe. ^.>. ;
I fhall only add, that the apoftle's way of argu- ing here^ as alfo in the foregoing fifch chapter, is very unlike to that which is commonly to be met with in commentators, and other Chriftian writers. "They ground the fuffering (late mankind are fub- je6led to, on the ^n which tbey themfehes have been guilty of s reprefenting the 'whole human race to have finned in, and fell zvithy the one man Adam in his firj} tranfgrejfwn : And having thus ftnned by his finning, they fuppofe they have me- rited all this unhappinefs, and that it is fit and proper they fhouldy^^dr it, as being a jufl tefti- mony of the difpleafure of God againft the fttt^ they thenfelves are chargeable with : Whereas the apoftle fpeaks very differently upon the matter. He frees mankind from all blame on account of the offence of their firft father 9 acknowledging indeed that this offence of his was the occafion, ground-^ or reafon^ of that fubjedliod they are under to vanity and mortality, and the unavoidable appendages of them i but affirming, at the fame time, that they were thus fubjedled to fuffering, not remedilefshj
but
122 ^he Proofs of XJniverfal ^ahatioit.
but with an intention of mercy \ and that their fuffemgs fball finally terminate in their fuper- ahiinding advantage \ yea, and that it was highly cono-ruous to reafon to conceive thus of the matter. And it is this thought only, fo far as I am able to judge, that can reconcile the mavoidahkfuffer- ings of the race of men, as occafioned by, and takincy rife from, the lapfe of their common father Jdam^ with the perfedions of God, particularly his infinitely perfect and unbounded benevolence. And this, as I imagine, will effedtually do ' it., The grant of exiftence, in this point of light, ap- pears, at the firft glance, to be an unfpeakable benefit, and what calls for the mod grateful ac- knowledgments from all the fons of Adanty not- ivithftanding all xht farrows^ and trials^ they are fubjedled to, and mu(t pafs through ; as they will end in their reigning in happy life for ever. But, upon any other view of the cafe, I fee not, I freely confefs, for my own part, that x^n^ gift of exijlence^ all things eonfidered, is a valuable one, or what we can rationally be thankful for. According to the common way of explaining the fall of Adam^ there is moil certainly juft ground for complaint ^ on account of the difadvantageous circumilai^ces his pofterity^ by this means, have been fubjecfbed to: Nor i? this ground for complaint in the lead removed away by the gift and grace through Chrift \ for, with refpecl to the greater part of the human race by far, their cafe is as remedilefs as ir 'j^'ould have been, had no grace been ever mani-
fefted
"ihe Proofs of Unherfal Salvation . i :2 3
fefled towards men in Jefus Chrifl : Nay, what is worfe, their cafe, by means of Chrift, is made, in the end, more a^gravatedly miferahle^ though not lefs remedilefs : The reverfe of all which is evidently the great /cope of the apoftle's reafonino^ in this eighth chapter of his Epiftle, as well as in the foregoing Jifib ; which ought always to be read together, as they exprefs the fame fentiments, and mutually and clearly illuflrate each other.
Another lext, falling in with the general head v;e are upon, occurs in CoL i. 19, 20. " For it " pieafed the Father that in him fliould all fullnefs " dwell. And (having made peace through the " blood of his crofs) by him to reconcile all things " to \iiimfeif, by -him, I fay, whether they be *' things in earth or things in heaven."
Callellio, and, from him, Mr. Pierce, and the author of the new edition of the New Teftament in -Greek with an Englifh verfion, tranflate thofe
words, in the 19th verfe, fv aurw fvccxj^trf -n-ccy TO
frXTf^ufAQc nccroiXY.Txi, ihus, it pieafed the Father by him to inhabit all fullnefs. It is of no importance, in the prelent argum.ent, whether this, or the rendering in our Bibles^ be adhered to: For which reafon, waving all difpute upon fo critical a point, I Ihall retain the verfion that is commonly received. The only thing then needful to be fettled in ver. 19th, is, what the apoftle means by the phrafe, tt^.u to irA?;f^iwa, all fullnefs. And he plainly means by it, as I conceive, fiich a fullnefs o^ gifts a,nd grace, as ihall be fujfficienty and effcclual, to repair tho damage
of
124 ^^^ P^otf^ tf Uni'verfal Salvation.
of the hpfet 2Lnd all that has been confequent upon it, with abounding^ advantage, even to all mankind. I Ihall fet this matter in as clear and ftrong a light as I am able. In order whereto let it be carefully- obferved,
The apoftle Paul, fpeaking of Chrift, fays, in
the fecond chapter of this epiftle, the 9th verfe,
" in him dwelleth all the fullnefs of the Godhead
*' bodily." By this fullnefs of the Godhead we are to
iinderftand, not that ahfohte fullnefs of all perfedllon
which belongs to the Deity, but ihz.t fullnefs of gifts
and grace, which the Godhead intends hy him to
impart to others. See this verfe illuflrated by Mr.
Pierce, -as I think, beyond all reafonable difpute.
Agreeably, when it is faid, that the fullnefs. of the
Godhead dwelleth in Chrift bodily, the meaning is,
that he is really and truly pofTeired [See this fame
expofitor on the word o-w^aaTiJcw?] of ^// thetranfient
fullnefs of God^ or, as the fame thought may be ex-
prefied in other words, that he is the glorious
perfon in whom God has really lodged, and through
whom he will adually communicate all that full-
Tjefs wherewith he intends this lapfed world Ihall
he filed, in order to its rejioration. In conformity
to this fenfe of the word fullnefs y it is faid, in the
immediately following verfe, x^i ic-tb eu ocvrca TreTrXn-
^'^IJiivoi, not, and ye are compleat in him-, bur, and ye
are filled hy him. In like manner, it is obferved
of Chrift, not only that he was " full [7rA-,i^r/?] of
" o-race and truth *," but that \}y. toM TrXn^u^'Oirog
vdVTcu] " of his fullnefi we have all received, and.
^he Proofs of Vniverfal Sahattoft, 125
*' grace for grace," John i. 14, i6. And it is with reference to this hrcitfullnefs that has been lodc^ed in Chrift, to be imparted by him to the raceoflapfed man^ that we read of " the fullnefsof him who fil- ^' ieth all in all," Eph. i. 23. Mr. Pierce, in con- traditflicn to Mr. Locke, and moft interpreters, nn- derftands thefe words, whojillcth all in all^ not of Chrift^ but of God the Father, He fays, in his note upon Col. i. 19,'Confidering the lofty terms wherein ' he [the apoftle] had jiift before fpoken of God ' the Father^ deriving all things from him that were
* even in Chrift himfelf, and comparing this ex-
* prefTion with what he fays of the Father^ Eph. iv. 5, " One God and father of all, who is above all, and " in you all,*' and with i Cor. xii. 6, '* It is the " fame God who worketh all in all :" I fay, con-
* fidering thefe things, I am much rather inclined ' to underftand the Father to be meant by him that ^ flkth all in all* But furely this accurate ex- pofitor did not duly confider, though the Father is above all, in alU the Father of all, and zvorketh all in all\ yet that he does nothing by himfelf Immediately, but all through and by the intervening egency of his Son Jefiis Chrift. For all the tranfient fullnefs of the Godhead dwelleth in him, and was made to dwell in him for this very purpofe, that it might by him be communicated to the lapfed creation. And, in truth, Chrift, having this /«/^ nefs lodged in him, afcended up far above all hea- vens [n^5i 7>Kv\ ^ucr\ Toc TravTOc] THAT HE MIGHT
FiLL ALL THINGS, as the apoftlc exprefsly affirm?,
Eph.
126 llje Proofs of Univerfal Sahaimi.
Eph. iv. lo. And as ih^ filling all thmgs^ that is, in the lapfed worlds that they might be rejtored^ was the final cause of the afcenfion of Chrifl: up to heaven, all things mud accordingly be filled in fa^t by him, fooner or later. The apoflle there- fore obferves, in the following verfes, not only that he had imparted gifts^ in profecution of this end of his exaltation \ but that, in order to the fnli accomplifhment of it, he would go on to impart them, " TILL WE ALL COME to the unity of the *^ faith, unto a perfe61: man, unto the meafure of *' the ftature of the fullnefs of Chriil." [Read v;hat is further faid upon this matter, under Eph. i. 9, 10. ] And it was, as I fuppofe, with a diredb view to Chrift's thus filling all things^ that the apoflle fpeaks of him, in the words we are nowconfidering, as that glorious perfon in whom it has pleafsd the Father that all communicable fullnefs Jhould dwell. I need not fay, that this interpretation gives the phrafe, all fullnefs^ a very emphatical, and mod glorioufly fig- nificant meaning. And I am the rather fatisfied, that this is its true meaning, as it fo admirably agrees with the following; verfe ; in which the apoflle goes on to fpeak of the Father^s reconciling all things to hlmjelfhy Jefus Chrifl^ whether they be things in earthy or things in heaven.
This verfe has been vaftly puzzling to expo- fitors. Scarce a text in all the Bible has more exercifed their talents, or given cccafion for greater variety in their fentiments. Grotius in- terprets it one way, Dr. Hammond another, 7 Dr.
^he Proofs of Vniverfal Sahntion. 1 27
J)r. Whitby another, Mr. Locke another, Mr. Pierce another. Dr. Taylor, fpeaking of this text, plainly fays, [in his book on Romans, page 282], ' that he does not underfland it.' And, fo far as I can judge, it is really inexplicable upon the common ichemes of divinity ; but yet obviouily capable of an t%{^^ and yet noble and iubiime fenfe, if underftood conformably to the fenfe we have given of the preceding words.
The idea I have of it, without troubling my- felf, or the reader, with what others have faid upon it, is plainly this. ^^ the things in earthy and the things In he a'v en ^ I underiland this whole lower creation^ both animate and inanimate^ both men and things^ whether in the earth or the aerial heaven that lurrounds it. By God^s reconciling the fe things to himfelfi I underfland his changing them hack again to their former or original Jiate, And whereas he is faid to reconcile or change the ftate of thefe things hy Jefus Chrift^ having made peace by the blood of his crofs *, I fuppofe the thought in- tended to be conveyed is, that Chrift, having, by his death on the crofs ^ laid a juft foundation for peace with God^ is the glorious perfon, by v;hom, as the prime minifter of God, this change was brought into effed. As if the apoftle had faid, 10 fum up the meaning of thefc verfes in the fol- lowing paraphrafe, *' It pleafed the Father, that all communicable fullnefs fhould be lodged in his Son Jefus Chrifiy and by him, as h\s great agent^ (hav- ing prepared the way for it by his blood fhsd
128 ^he Proofs of Jjniverfal Sahdfwh 1
on the crofs) to change hack again till things tl himfelf', I fay, hy him it pleafed the Father to change the Jiate of this lower worlds of the men and the things of it^ whether they be on the earthy or iri the heaven that encompafTes it."
In fnpport of this interpretation it is fcarc6 needful to fay, that ou^avoc may (ignify the aerial ifeaven^ the heaven that furrounds this earth, fince we fo frequently read of the rain of heaven \ of the clouds of heaven ; of iht fowls of heaven ; of the heaven as covered zvith hlacknefsj as cloathed with darknefs^ and the like. It will be of more im^ portance to go on, and fliow, that the word xaT^sX- Xoctra-oj, a derivative from ccXXoq, and a compound of jcar^ and aXXao-c-w, properly fignifies to re- change^ or hrifig hack again to fome former fiate. Thus it is ufed in i Cor. vii. lo, ii. " Unto the " married I command, yet not I, but the Lord, that '' the wife be not feparated [;)/w^i(r9^mt] from her " hufband : But if fhe be already feparated [fay h *' xat p^w^Kr9>]], let her remain unmarried, or let her *' be reconciled [xwaTaXAa-ytiTce] to her hufband -y* that is, let her he rechangedt return hack to her former Hate of living with him. In all other places in the New Teftament, this word is ufed with reference to the great affair of falvation by Jefus Chrifi •, but ftill, it has the fame general fenfe, at leaft one that obvioufly coincides with it. This is its mean- . ing here. And we fhail the more readily perceive it to be fo, if we call to mind.
That a change^ by means of the offence of the
one
T!he Proofs of JJniverfal Salvation . 129
one man Adam^ and the condemnatory fentence of God taking riie therefrom, was introduced, not only in the flate of all his -pofterity^ but of all things elfe in this lower creation, that is, in the things of the earthy and the things in the heaven that furround it, as it is here exprefTcd. It was indeed by this change of the earth and heaven from their original ftate, that they became fitted to be the oc- cafion of that vanity^ forrow^ and death, to which it pleafed God to fubjedl the zvhole human kind. It is true, the earth only is mentioned, in the third chapter of Genefis, as that which was ciirfcd for man's fake^ that is, changed from its original fiate^ that it might be adapted to be an occafion of for- row and death to the race of laffed man : But the earth here is to be underftood as meaning the 'Lvhoje lower worlds not only the earth iff If, but the hea'ven that environs it. Accordingly, when it is Taid, " It has pleafed God to reconcile all things " to himfelf, the things in earth, and the tilings in '* heaven ;" the obvious meaning is, that he has re- changed their Jiate, brought them lack to that they were originally in. And having done this, he will take effedtual care to accomplifli the defign of his mercy herein. And this interpretation of the words wonderfully coincides with what the fcrip- ture elfewhere fays with reference to all things^ underftanding hereby the inanimate ivorld, and mankind the principal inhabitants of it. We ihall be a little particular in the illuftration of this im- portant point.
This is the fenfe of fcriptufe with rerpe(ft to ell K things
130 "The Proofs of XJniverfal Salvation.
things in the inanimate world. Hence thofe words of our Saviour, Matt. xix. 28, '' Ye which have fol-* *' lowed me, evenye^ in the regeneration, (ball *' fie upon twelve thrones — ." The word TraXiyyt- HiTiay here tranflated regeneration^ is the very word that is ufed (as Dr, Burnet obferves) both by the Greek philofophers, and the Greek chriftian fa- thers, for the RENOVATION OF THE WORLD. And
doubtlefs the new form ofexiftence that is to be given to all things^ their being, as it were, horn again to another and better Jiate^ is what our Saviour has here i'rt view. Hence alfo thofe words of the apoftle
Peter, A6ls iii. 21, a%ft y^^^oyt^iv aTroxocrcca-roiO-sa:^
frcivrm^ Until the times of the restitution of all THINGS. And this fame apoille fays, 2 Pet. iii. 13, ** According to his promife we look for new hea- ^* tens, and a new earth j" probably alluding to thofe words of the prophet, Ifa. Ixv. 17, "Behold, " I create new heavens^ and a Vew earth ; and *^* the former ihall not be remembered, nor come to " mind." And the apoftle John points our view to the time when " there fhall be no more curse," Rev. xxii. 3 ; when the "old heavens and earth *' fhall FLEE AWAY," chap. XX. 2 •, when there lliali be " a NEW HEAVEN, and a new earth, for that " the FIRST HEAVEN, and the first earth are ** PASSED AWAY," chap. xxl. I t Upon which, he thatfitteth on the throne is introduced, faying, as in the 5th verfe, \h'o^ kxivoc Trocvra, TTOiWj Behold, I MAKE ALL THINGS NEW. Thus the things in earthy and the things in heaveny meaning hereby the 'inanimate paj-ts of this lower world, are reconciled
t9
"The Proofs of Unhyerfd Salvation, i j i
io God : And they may, with as much propriety, be iaid to be fo^ as they are faid to have been curfed by him. Their ftate was changed, by means of the curfe., occafioned through the lapfe of the one man Adam •, and they are changed hack again to their former or original flate. This lower world now is, and has been, all along, from the days of Adam, in the unhappy ftate [unhappy, I mean, with refped: to us men] it was changed to by rea- fon of the/^//.* But the time is coming when it fhall be changed into another ftate^ that is, be eredl- ed into a new world, a new pieav^n and a new EARTH. And becaufe this certainly will be, yea, now is in the purpose of God, it is fpoken of in this place, as though it aBually was. So ic is faid of Chrift, Heb. ii. 8, " Thou haft put all *' things in fubjedion under his feet :" Not that this is, at prefenc, the real truth oifatt-^ for, as it is added, in the latter claufe of this fame verfe, '' we fee not " YET all things put under him :'* But they certainly SHALL BE •, and that which certainly shall be is fpoken ofj for that reafon, as though it actually
WAS.
This alfo is the fenfe of fcripture with reference to mankijidy the principal inhabitants of this lower world. It fpeaks of God, in other places befidcs this we are confidering, as having reconciled them to himfelf that is, rechanged, brought them back to their former or original ftate. By the lapfe of their firft father Adam, thtir flate was changed^ that is to Jfay, they came into being under quite difTercnc 41 Difi . ^2 circumftancci-
132 T!he T roofs ofVniverfal Salvation.
circumftances from what they would otherwifc have done, under the condemnatory fenience of God, and in fuch a ftate, in one word, as that it was impoflible they fhould be faved. But by Chrift ihtiT ftate was changed^ they were abfolutely brought back to the condition they would have been in had it not been for the lapfe *, what I mean is, that they were absolutely and uncondition- ally put into falvable circumftances, notwithftand- ing the condannation through the lapfe, and all that could be confequent upon it. And it is upon this foundation, and this only, that they are become capable of a future immortality ; and that 2,fcheme has been eredied, under the miniftration of Jefus Chrift, in the final iffue of which they fhali all, notwithilanding the lapfe, and what has followed upon it, reign in life as righteous per fons. Ail the paiTages, in the New Teftament, where the words reconciliation, reconcile, reconciled, are ufed, with re- ference to the affair of falvation, admirably coin- cide with this fentiment. We fhall briefly con- fider them ail, fo far as is neceffary to illuftrate the prefent point. , ,
The firft we have in Rom. v. 10. *' For if, "^' when we were enemies, we were reconciled to ^' God by the death of his Son ; much more being " reconciled we fliall be favcd by his life.'' The words, while we ivere enemies, point out the ftate mankind were changed to, in confequence of the lapfe through the one man Adam. While mankind were thus enemies^ in the view of God, they were re- 5 concikd
l!he Proofs of Univerfal Salvation. 133
concikd to him, that is, changed in their ftate^ fo changed as to h^ abfolutely put into a falvable con- dition, the condition they would have been in had it not been for the lapfe. And as this change of ftate was efFeded by the Son of God^s death for them^ and this while they were enemies^ and as luch in a flate of condemnation^ the apoftle therefore argues in that moft ftrong and conclufive manner, *' MUCH MORE being reconciled we fhall be faved ^' by his life." As if he had faid, " Forafmuch as God, while mankind were in the unhappy ftate of enemies^ and tinder condemnation^ was pleafed FREELY and ABSOLUTELY to rechange their ftate, putting them into a falvable condition^ and in no lefs aftoniOiing a way than by the death of his own Son-, MUCH MORE will he, now that he has raifed his Son from death to live at his own right hand, cloathed with all power in heaven and earth, finally accomplifh their a5fual and eternal faha- tionr
The word reconciliation is again [in the cri- ginal'] ufed in the next verfe ; where the apoftle, in the name of believers, fays, " By whom [that is, •' Jefus Chrift] we have now received the reconcilia- " tion," that is, [See note ( 1 ) where this text is par- ticularly conlidered] the change of fate fpoken of, and argued from, in the preceding verfe.
It may be worthy of fpecial notice here, the
apoftle having, in this and the preceding verfi,
fpoken of the aftair of mankind's rcconciliatian^ or
rechange of ftate by Jefus Chrift^ goes on, in the
K 3 following
J 34 2^^^ Proofs of Vniverfal Salvation.
following ones, to lead us into a juft and full idea of this whole matter. He tells us, in the 12th verfe, not only that mankind were changed from their original fi ate ^ but acquaints us with the way and means by which this was brought about, namely» the lapfe of the one man Adam* And left any fhould miftake his meaning, and argue, from his having ufed the words ao^ra^xxccs-a-io^ and ^ioiTOiXXocyn, in the loth and nth verfes, that Chrift had re- (hanged their fiat e only so far as to put them into the like falvaUe condition they would have been in-i had it not been for the /^/y^, and the condemnation through it, he immediately, before he has finiHied one fentence, goes off into zparenthefis to guard againfl: any fuch thought, (hewing that the gift through Chrijl EXTENDED FAR BEYOND THIS, changing them into a better than their original ftate ; a flate that would certainly, in the final operation of the fcheme of God, as in profecution by his Son Jefus Chrift, iffue in their adually reigning in life for €ver^ being previoufly changed into a mcetnefs for jt. This the reader ihould particularly keep in view ; and he will then fee, that the reconciliation^ here treated of, is fuch a change of flat e^ with re- fpedl to even all mankind^ as virtually includes in it their fnal fahation. It is, in one word, a re- floration to their frfl flate, with all the abounding ADVANTAGE dclcribed in the i5th,s 16th, and J 7th verfes. ,-^^^ ^^^^^ /^k^\ i\%^\\'h^m U...
The next place that mentions reconciliation is Rom. xi. 15^ where the apoille, fpeaking of the
reje^ion
Hhe Proofs of Vnherfal Sahation. 13;
reje5iion of the Jews, fays, " If the cafting away of *' them be \_y.a.rcx.XKocyr\ tou xoo-juou] the reconciliation ** of the world — " ; that is, a mean to promote y^^Z? a change in their tempers and manners as (hoiild make them meet for ^ and inter eji them in, an ^cJual right to eternal life. Let it be remarked here, though the world', mankind univerfally^ were fo changed in their flate by the death ofCbriJiy as that they were in a fahahle condition, notwithftanding the lapfe, yet it was neceflary they fhould be mo- rally fit for falvation before it could atlually be bellowed on them ; and the gofpel-difpenfation was the grand mean the wifdom of God had contrived to this end. Now the reje^icn of the Jews was an occurrence fitted to extend i\\Q gofpel-difpenfation, and in this way to promote the reconciliation of the world, that is, their change offtate^ in point of meet- mfs for^ and an a^ual interejt in, the jdvation 'of heaven. The word reconciliation, in this text, has, as I imagine, a meaning fomewhat different from the fame word, or the word reconciled, in the texts before mentioned. There is indeed, in the fenfe of the apoftle Paul, a double reconciliation, as well ^s Jujlif cation. The one means that change of flate all men absolutely are brought into by the death of Chrift -, and is opp')fed .to the condemna- tion through the lapfe of the one man Adam. The ether is that change of fate which :s connedcd with an atlual meetnefs for, and prefent interejl in, eternal life. The lattery I fuppofe, is fpoken of in this K 4 text:
1 36 7he Proofs of Univerfil Salvation*
text : Though it ought to be remembered, the former is connected, in the fcheme of God, with the latter ; and ^\\\ finally ilTue in it, as the apoftle has abundantly explained this matter, Rom. v. 12, and onwards j which has been taken notice of al- ready.
, The words reconciliation^ reconciled^ reconciling^ are all ufed, and repeated, and fo as to confirm what 1 juft now obierved of a double reconciliation, in 2 Cor. v. 18, 19, 20. " And all things are of *' God, who hath reconciled us to himfelf, by *' lefus Chrifl, and hath cjiven to us the mi- " nifiry of reconciliation. Js (becaufe (42) God
(42) Js, hicauf?.'\ So, I think, t;? otj ought to be ren- dered, and not, to nvit, that, as in oar Bibles. If the par- ticle a<; ever means to avity it is in ^ome rare inftances, where the fenfe cannot otherwife be made out ; which is far from being the cafe here. The feiife is rather hurt, than helped, by this tranflation of the word. It is true, thofe words, in the beginning of this 19th verfe, if/jaf God ivas reccnciling the nvorU to himfelf, may be conne£led with the minijiry of recon- (iliation, fpoken of in the foregoing i8th verfe, and confidered as explanatory to it : And in this way there may be a proprie- ty in rendering w? toivit. Bat then the difficulty will be to point out the coherence of the words that immediately follow, and hath committed unto us the ivord of reconciliation. Whereas, if we conne«i.\ this u: with tTrs^ X^icrroy ow '7r^B<7(3evoiJ.eij in the 20th verfe, making the words from on^ in the 19th, -a. par en- ibijis, and tranllating o:c as, and on becaufe, there will not only be good fenfe, but a noble elegance, in the apoftle's dif- courfe. According to this conftruclion, the 19th \t\h will
bo
^he Proofs of Unhcrfal Salvation. 137
'' was in Chrift, reconciling the world unto himfelf, *' not imputing their trelpaircs to them, and hath *' committed unto us tlie miniftry 01' reconciii- *' ation) in the ftead of Chrill we do therefore ''• come to you with an embafly ; as though God " did befeech you by us, we pray you, in Chrift's *' ilead, be ye reconciled to God." Here it is de- clared, that God hath reconciled its to himfelf by ^Jefiis Chrifi', the mer.ning of which is, that he has by the death of his Son changed the fate of man- kind^ putting them ahfolutely into z. falvahle condi- tion. In confequence of this, having thus changed their flate^ he \\-3i% given unto us [apoftles] the mini- firy of reconciliation ; that is, the office or fervice of acquainting the world that they are abfolutely changed from the fbate of condemnation they were in, through the lapfe, into a fahahle one through Jefus Chrift ; and to prevail upon them to make a wife and good ufe of this change of jiate^ that it may ifTue in that moral internal change^ which would make them, meet for^ and actually inte- refi them in, the immortality and glory that is opened to view in the gofpel. And becaufe God zvas in Chrift reconciling the world unto him- fclfy that is, had eredled the gofpel difpenfatton^ as a wife and powerful mean^ under him, for ef-
be a reafon, and a very good one, of the ftrong and pathetic language in the 20th verfe ; and the w;, in the 19th verfe, will anfwer to the other a? in the 20th, io as to make out a very beautifa! climax, as in the above tranflauon.
feding
138 ^he Proofs of Univerfcil Salvation.
feding fuch a moral change in them, as woulH prepare them for, and actually intereft them in, that immortal life they had been ahfolutely chdnged into a capacity of attaining to ; and becaufe he had depofjted in his apoflles this word of reccnciUd' tion-, this gofpel-mean of thus changing men into a fneetnefs for a glorious immortality, ^bey are here brought in as hefeeching men, in the ftrongeft and moft pathetic language, to he reconciled to Gody that is, to fuffer themfelves, in a willing way^ a-s moral agents^ to have this important change wrought in them. It appears to me ahfolutely neceffary to underftand the words reconciliation^ reconciled^ reconciling^ in this pafTage, in this latitude of fenfe, in order to make out an intelligible and confiftenc meaning. And taken thus, they obvioufly afford fuch an one. If mankind have been really fo changid in their ftate, by the death of Chriji, as that they are now in z falvable cor\d\tiou^ a juft foundation is laid for the erection of a difpenfation^ with proper minifters^ in order to change them in a moral way, which is the only fuitable one, into an a5iual meetnefs for f aha t ion : Nor could it have been eredted upon any other foundation. In vain would it be for God to ere(5l fuch 2l difpenfation as the gofpel one is, furnifhed with all defirable means and motives to change men into a meetnefs for falva- tion/if ihty vjQre not frfi changed from that ftate of condemnation they were in through the lapfe. And, unlefs this be fuppofed, vain would it be alfo in apoftles^ or prophets^ or paftors, or teachers,
to
T!he F roofs ofVniverfal Salvation, 1 39
to " befeech men, as in Chriil's (lead, to be recon- *^ ciled to God," to be willingly changed into the dif- pofitions of virtue. The gofpel min.ftry^ and indeed all \x.%means. advantages^ and motives^ are to be con- fidered as a fuperjlru^ure upon that ahfolute change cf ftate which mankind have been brought into by the death of Chrift. And this ahfolute change^ as it has been argued from, and explained at large by the apodle Paul in his iifrh chapter to the Romans, ir'is to be remembered, \\\\\ finally iflue in that moral one which will prepare them to reign in life as righteous perfuns. Th^s, it is true, may fail of being the efFed, by any of the means that will be ufed under the prefcnt difpenfarion of the kingdom of God; but other means, in STILL FUTURE DISPENSATIONS, will be ufed, and fuch too as fhali finally prove effectual 5 as we may fee afterwards.
Another text that fpeaks of the affair of recon- ciliation, is Eph. ii. 16. "And that he might re- "concile both unto God m one body, by the *' crofs, having flain the enmity thereby:" The meaning of which words, and of the whole con- text they are related to, is, that God, having by che death of Chri[t rechanged the ftate of all mankind^ had, in confequence ot this, and as a wife mean to acccmpliih his merciful intention herein, taken aWay ihe dtftinction he had formerly made between Jeivs and Gentiles \ ereding a difpcnfatwn^ with his own Son at its head, under which they fliould be no more twain^ but one body^ or political commu- 2 nity.
i 40 ■ The F roofs cf Univerfal Salvation,
niry- The breaking dczvn the partifion-zvall be- tween Jew and Gentile is not the thing ultimately meant by the reconciliation treated of in this chap" ter. This is rather to be confidered as a vtean^ in the fcheme and government of God, in order to carry into efFed: his grand defign of mercy in having rechanged the ft ate of all mankind by his Son^s death. It would convey, comparatively, but a poor lean idea of the fcheme of God, to under- ftand the apoille in any lower fenfe.
Thefe now are all the texts in which we meet with the words reconciliation^ reconcile', reconciled., exept one, which I (hall have occafion to men- tion prefently. And though they do not, in every place, mean precifely the fame thing -, yet they are always connculed with^ and grounded on., that
RECHANGE OF STATE COmmon tO ALL MANKIND,
with reference to which the apoRle Paul has taught us to argue, much more if we are thus
CHANGED SHALL WE FINALLY BE SAVED BY
CHRIST: Declaring, at the fame tim^e, that the PECULIAR ADVANTAGE of this rcchange cf ftate lies in this, that it has placed us in better cir- eumfiances than we fhould have been in had it not been for the lapfe ; for that it will certainly ter- minate, in the final operation of the fcheme of God, in our reigning in life for ever as righteous .-perfons,
I fliall only add, the context that follows the paifage we have been thus long illuftrating very much favours the fenfe we have given it. For
the
. The Proofs of Univerfal Salvation. 141
the apoftle having faid, " Ic pleafed the Father, by '' Jefus Chrift, to reconcile all things to himfeltV' immediately fubjoins, applying himfelf to ihc Genlik converts, " and you that were fome time alienat- *' ed, and enemies in your mind by v/icked works, ^' yet now hath he reconciled, in the body of his " fieOi through death, to prefent you holy, and un- *' blamable, and unreprovablc in his fight; if ye '^^ continue in the faith, grounded and fettled, and *' be not moved away from the hope of the gofpcl, *' which ye have heard." — x^s if he had faid, "You Chrijliau Gentiles^ to whom I am v;riting, arc an evidence of the truth of what I juft nov/ obferv- ed, namely, that it \\^.\h ;pleafed the Father by Jefics Cbrjjl to reconcile all thwgs to himjelf-, for though you were once [Trori] feem.ingly left of God, be- ing eflranged from his church, \_clie;is from tips <:ommonzvealth of Ifrael, as it is exprefled, Eph. ii. 2 2.] and enemies to him in your mind by wick- ed works i yet now, in thck go/pel-d^ys, hath he placed j^:/ equally with the Jews under the power- ful method of reconciliation his vvifdpn) iiath con-. trived, and goodefs ercded, through the deatj;! of the flelhly body of Chrift, in order to your hav- ing xh2Lt moral change effeded in you which fhali make you holy, unhlamahU^ and unreprovabk in his fight : And this will be the effedt of your being placed under the gofpel means of reconciliation^ if ye continue in faith, grounded and fettled, and be not moved away from the hope of the gofpei •vhich ye have heard." The apoflle goes on to
fav,
142 ^^^ Pr^f/} ofVnroerfal Sahation.
fay, that the gofpel^ which thefe Coloffians had heard, had,^ in confequence of God's pleafure to reconcile all things^ been preached to evetj creature under heaven. He then fpeaks of him felf as a tninijier of this gofpel^ and as made a mini ft er of ic to fulfil the word of God, enjen the my ft cry that had been hid from ages and generations. What myftery was this ? Expofitors commonly underfband by it the purpofe of God to admit the Gentiles into his vifibk kingdom. But furely, it ought to be in- terpreted in an higher and more fignificant fenfe. In one word, this fecret to former ages, was the purpofe of God to rechange the ftate of the whole world by the death of his Son Jefus Chrift^ in the fenfe that has been explained. Accordingly, this IS the fecret which has now, in the gofpcl-days, been made manifeft. For in execution of the pleafure of God to reconcile all things^ the diftindtion between Jew and Gentile has been taken away, and Chrift the hope of glory preached equally to ALL MEN : So fpeaks the apoftle, ver. 28, " Whom " we preach, warning every man, and teaching *' EVERY man, that we may prefent every man, " perfed in Chrift Jefus." We (hall have occa- fion more fully to explain and confirm thefe things under the next fcripture pafTage pertinent to the general propo/ition we are upon j to which I accord- ingly now proceed.
It is in Eph. i. 9, 10, "Having made known " unto us the my^firy of his will, according to his " good pleafure, which he hath purpofed in him-
*^felf.
"The Proofs of Univerfal Salvation. 143
" felf, that, in the difpenfation of the fullnefs of '* times, he might gather together in one all things ** in Chrifl, both which are in heaven, and which *' are on earth, even in him." The fame thing is meant here, by the things in heaven and on the tarthy that is intended by them in the foregoing text. So that we need not be at any lofs to know their meaning in this place, if we have interpreted them right in that. And what is there called God's reconciling thefe things to him felf, is here fpoken of as his gathering them together in one: So the words, av«xs(paA«<aj(ra<r0a; rx Travra, are tranflated in our bibles. In order to a clear under- (landing of the thing meant by the apoftle, it may be proper to fay,
Kf^aA«ioi/, from whence ocvocKe^ocXxiua-xa-^ai is de- rived, is that fum of any thing which is the re- fult of feveral particulars united. In figures, xf^aAaio^ is the fum arifing from feveral numbers colledled into one. In money-matters, it is that fum which is made up of feveral parcels. Hence thofc words, in Ads xxii. 28, " with a great fum " [ttoAAou x£9«Xaiou] obtained I this freedom." In a difcourfe, it is a fummary reprefentation of things. Hence Heb. viii. i. " Now, of the things which we '*have fpoken, this is [xEipaAaioi/] the fum" Accordr ingly, the compound verb, a^»xf<paXaiow [fumma- tim repeto, in fummam redigo] fignifies to fpeak fummarily, to reduce that which was before in parti- culars into one ivhole. So, when the apoftle Paul had enumerated the feveral duties wc- owe to our
neighbour,
144 ^^^ Prccfs cf Univerfal Salvation.
neighbour, he fays, Rorri. xiii. c- "if there be any • *' other, [ai/a)C£(^aAaiouTai €v rw ] it is fumiiiarily " comprehended in this. Thou fhalt love thy neigh- *' hour as thy felf." In like manner, when Iheep, in a fcattered (late, are coUccled into one flock, it may properly be faid, ocv(x,'ii2(po(,Xcciovvroti. So when foldiers, tliat were difperfed from each other, are reduced into one troop, it may aptly be exprefifed by faying, ocvU}ic(poi,Xoi.io\jyro(,i, And, in the fam.e general fenfe, thi^s word may, with as much propriety, be ufed with refpe6l to all things in heaven, and on earth. By; means of the lapfi, and what has been cov/fequent thereupon, thefi things were got into a broken, disjointed, dif- orderly (late ; and the good pleafure of God to reduce them from their prefent feparated diforderly ilate, into one duly-fuhje^ed and "well fuhordinated iisohok-i may very fitly be ilgnified by the phrafe, ccvo(.ytB(pix,Xccico(Tcca-^cii ra ircci/TOi., And this I take to be the thing intended here. . Tiie , thought the apoftle would convey is the fame with that in Col. i. 20. . He ufe3 indeed another word, but of like general meaning. For they both equally import, that the thir.gs in heaven and earth fhall be reduced to another fiate than that they zvere in through the laffe-^ which is the main thing in view in both texts.
Some, I am fenfible, chufe to fetch the meaning
of the words, 0LV(X,'*ll(pOL7^(i\iC<7X(j^CX.\. TQL TTO(.]t'TQC £V XfilCTCi),
from thofe in the 2 2d verie, aoa w^rcv s^ccks K£(pa,Xw vTTs^ TTxvrcc T?] skuXyiIjixj aud gave hira to he head
over
'J'be Proofs of Unive?fal Sahatmi. 145
Gver all things to the church ; explaining them both (43) by that pafTage of our Saviour, Matt, xxviii. 18, where, Ipeaking of himfelf, he
fays, fd&9}] \J.Qi Trava fjoto-iu: iv ovpxi/ui aoct fTrt y,;?, ^//
power in heaven and earth is given to me. But Ihould it be allowed, that the apoftle has reference here to the headjhip of Chrift over all things^ it is evident, he is to be underftood, not merely of the power as committed to hir,h but ^j exerted hy him in reducing all things to their former Jiate of fubjeclion. By the lapfe, and in confequence of it, all things were, as it were, unheaded, not knowing their place and fubordination, not moving in that order
(43) Raphelius; In his note upon the words, avx-<i!px7.xiv- c-eec-Qxi rot vcx-vra, iv X^ia-ru, fays, * Idem hoc eft cum eo, quod
* paulo poft lequitur, v. 22, uvtov t^umv y.i^paXr.v '^■ttio ttxv-cc ttj
* f/.y.Atjo-ta. Cujus utriufque loci interpretationem petendam ^ arbitror ex Chrifti verbis. Matt, ixviii. 18, Eoo0»7 (^ot 'jtu^x ' dcvjia It ov^aveo y.ai, £7n yr,;. Equidem hoc ipfum verbum in
* Xenophonte me legere non memini, cognatum tamen inveni,
* et quod ejufdem plane eft fignificationis, <r'j>'x£^<»Aa;ot;crOai." He goes on to illuftrate this fenfe from feveral pafTages in Xenophon and Polybius. Fid. Raphel. x'^nnot. Fhilolog. vol. ii. pag. 463, 464. Wolfius, having mentioned this fenfe of Raphelius, and his illuftration of it from the ufc of the word avyy.i(pa,Xccioua^a,\y gocs on, and fays, * Neque mirum
* cuiquam videri debet, quod apoftolus non verbo j-y^xr^^Aat-
* uaatr^txi, fed cc\uy.i(pa.7.uiu::;roi.jhxiy utatur ; cum pollerius illud
* aptius fit ad indicandum, per Chriftum affedlum efte, ut,
* quiE ab hominibus fada erat difcefEo, tolleretur, et idem
* ad unum caput revocarcntur/ lid. Wolf. Cur. Philolog. in he,
L thfv
146 ^^^ Proofs of Univerfal Salvation,
they might otherwife have done (44). In this flate of all things^ it was the good pleafure of God to re -head them in Chrift ^ giving him pov/er to reduce them under due fubjeflion to himfclf, and fubor- dination to each other. In either way of interpret- ing the words Qivcc>iz(pccX<yAU<rcia-^oci tqj Tnxvrx^ the fenfe will amount to much the fame, and exprefs the very thought that was propofed to be com- municated by the phrafe, in Col. i. 20, a7ro)c«-
This text and that do yet further harmonife with each other. For as it is faid there^ fo it is declared here^ that all thefe things in heaven and earth lliall be reduced, from the flate they were in by means of the lapfe^ into a well-fubje6led and fubordinated whole, by Christ : So iv rco X^tc-rw ought, as I think, to be rendered, and not in Chrift^ as in our Bibles. And the fame may be faid of the tv auTw ; it ought to be rendered, not in him^ but hy him, that is, Chrift. The idea the apoille would fuggeft is evidently this, that Jefus Chrift is the perfon, that glorious agent, whom God would employ in effedling this reduction, or reconciliation. This is put beyond all doubt in Col. i. 20, for there the words are ^i olvtou, hy him, that is, Chrift : Nay, the apoftle, that he might exprefs himfelf in
(44) It is accordingly obfervable, they are reprerented, m chap.ii. ver, 2. of this Epiftle. as in a flate of difohedience to God's authority, and o^ fuhje^ion to a foreign headt an afurping power j the prince ofthepoiver of the air>
"the Proofs of Univerfal Sahaihn. 147
ix\ emphatically ftrong manner, upon this point, repeats the words \ I fay, J'* oi^^^tom. And as £» ftUTw, in this text, is brought in, by way of repe- tition, after it had been faid fi/ tw X^jo-tw, it fliould feem pad all difpute, that it ought to be conftrued hy him, that is, Chriil ; as the ^i aurou muft be in the parallel one.
It may be dill worthy of notice, this redudlioa of all things is fpoken of, as what it is the good pleafure of God to accompl;fh, n? o;)covo^{av tov 7rKy\^(cfxa,roq roou nxipoovy in the dippenfation of the fiilU nefs of times \ that is, in the times that are under the adminifiraticn of Jefus Chrift : For, as this fame apoftle obfcrves, Gal, iv. 4, " God fent forth " his Son, 0T£ ^iaOs to 7rXnpuiji,x Tou ;(^^oi/ou, v/hen the *' fullnefs of the time v/as come." The (sime gener^J period is meant in both thefe texts, viz. the time 'when God's kingdom is in the hands, or under the ad- wimftration cf Jefus Chrift, And it is called the fullnefs of the time, or times, becaufe it did nor come on till the times introdudlory to it, in the appoint- ment of God, were fnliy run out, compleated^ ov filled ?/p(45). Only let it be particularly regarded here,
this
(45) It is ajafl obfervation of RapheHas, ' Tunc plenituio ' tempnris veniffe dicicur, quando extremum, quod prxfinicum
* erar, fpatium ejus exadum eft. Ita plenitude vita vocatur,
* cum quis oftogeflimum aetatis annum atti^it, quod nunc ett ' longifllmum tempus homini ad vivendusn pixuitutum,
* apud Herbdotum, Jib. iii.' pag. 192.' -^chiopuin toc Jec^atos Perfarurri interrogab.Vt, 'X^omj' oko-sv yi.xx^j~x-r^t uir.j lli^iy-r,: (x'ei ? Qnod longiflimum tcmpus a viro Perfo viverctur?
L 2 llii
.148 T^he Proofs ofXJniverfal Salvation.
this time ofChrift^sadminiJlration ought not to be confined, as mofl divines do confine it, to this pre- fent fiate\ but is to be carried into the refurre^lion- world, and continued there till the coming on of that period^ when the Son Jh all deliver tip the medi- atory kingdom to the Father ; for, in all this time, he will go on profecuting the grand purpofe of God to reduce all things to one well-fubje^ed whole : Nor will he deliver up his /r^^, as head of the media- tory kingdom of God, till he has fully carried this purpofe of God into effeol':, as we fliall have occa- fion particularly and largely to fhow afterwards.
Upon the whole, the juft import of this fcripture may, I think, be properly exprelTed in the follow- ing paraphrafe, " The thing which God purpofed in himfelf, according to his own good pleafure, and which would have remained a secret in his own breail, but that he hath made it known to us, is, that he will reduce all things ^ both in the- aerial •heavens, and on the earth, from their prefent dif- jointed irregular ftate, into one uniform, well-fub- je6led, and duly-fubordinated whole *, and that he will do this, not by himfelf immediately, but by the
Illi refpondebant, Oy'ouy.ovru irta, ^UYtq 7rXrfw//,a ct^^^i iJ,ccy^orxTov 9r^oxa£o-0«i, Perfeftiflimura dm vivendi fpatiam homini proponi o^loginta annof. Quare nee hie Hebraifmus uUus eft, ad quern hoe loquendi genus Beza refert. Ufurpatur et nomen TrAr^wj-ig, de pleno tempore f lib. iii, pag. 214. O Mayog iQoca'hivt li.r,voe,<; s'jttx rcvq ETriAojTroff KaiJ,(3va'/i £? rx oura ittcc Tviq '7r7^7i^aaio<;, Magus regnavit menfes leptem, qui reliqui erant ad implen- dum odavum annum regni Cambyfis. Fit/. Raphel, Annot. Philolog. vol. ii. pag. 445, 446.
figency
^he Proofs of Vnkerfil Suhatwn. 1 49
egency of his Son Jefus Chrifi, and in the period of his mediatory adminijiration^ which commenced when the times preparatory to it ^'tr^ fully compleated^ or filled up, and will lafi till his delivery of the kingdom to the Fathery when God fhall be all in all.''*
It will be an additional confirmation of the above fenfe of this fcripture, if we go on, and (how its analogy with the following context, and indeed this whole Epifile. Be pleafed then to obferve,
The apoftle, in thefe verfes, having fpoken of the purpofe of God to reduce all things by Chrift into one well-fubjedted whole, immediately fub- joins, in proof that he was really profecuting fnch z grand fcheme, the following words, " In whom " alfo we have obtained an inheritance, being pre- *' deftinated according to the purpofe of him who " worketh all things according to the counfcl of " his own will; that we Ihould be to the praife •' of his glory, who firfl: trufted in Chrift : In *' whom ye alfo trufted after that ye heard the word *• of truth, the gofpel of your falvation •, in whom *' alfo, after that ye believed, ye were fealed with *' that holy Spirit of promife, which is the ^rnefl: " of our inheritance, until the redemption of the " purchafed poficiTicn, unto the praife of his glory." As if he had faid, *' In him we Gentiles^ in exe- cution of this glorioudy extenfive plan of God's grace, are, in common with the Jews, put into the gofpel-method of obtaining an inheritance (46),
not
(46) Go/pel-method of oltaining an inheritance'] The word here is iyM^oj%uiy ; which Mr. Locke, after Dr. Hammond,,
L o underftandj
J 50 7he Proofs of Univerfal Salvation^
not like that of the earthly Canaan, but one tha^ is heavenly, incorruptible, and eternal, being be^
fore
underflands paffively, in ivhom nve became his inhritance, in-, ilead of in ^hom ixie banje obtained an inheritance : * This being,* fays he, ' the way wherein God fpake of his people, the
* Jfraelitesy of whom he fays, P«ut. xxxii. 9, •* The Lord's *' portion is his people, Jacob is the lot of his inheritance.**
* See alfo, Deut. iv. 20. — i Kings viii. 51, and other places.' But the apollle evidently brings in this, and the following verfes, to illuftrate, or prove, what he had juft before ad- vanced, namely, that it was God's purpofe to gather all. things into one hy Chriji* So, in the above-explained t^ix-iexti Gol. i, ig, 20, having obferved, that it was the ** good plea? •' fure of the Father to reconcile all things to himfelf/' he goes on to illudrate what he had obferved by faying, '* And ** you Gentiles, who were once alienated from God, hath he
*^ now reconciled ." He plainly intends the fame thing
an both places. And what he means i3,,nqt that the/e QentiUs were already poiTefTed oi that change which made them met
for^ and aSlually inttrejied them in, the hea-venly inheritance i but that they were put into x\iZ gofpeUmethod of having this moral €hange effeded in them, that fo, being made meet for ^ they might become a^-ua'Iy interejied in, this inheritance* It is therefore ob- fervable, the apoHle fays, in the former of thefe places, •' if ye "continue in faith, and be not moved avvay from the hope of the ** gofpel." And ihishm^ condition is tacitly underfioodhere. We ** have obtained an inheritance," that is, are put into thegojpel -way of obtaining it ; and may be faid aSiually to have obtain- ed it, if<we continue in the faith ^ and do not renounce the gofpeU It is not the defign of the apoille to give us to underftand, as though the admiflion of the Gentiles into th? gjl/pel kingdom was the accompiiftiment of God's purpofe^ 2ind.good pleafure, to gather all things into one, to reconcile all things', for this was ^meaii pnly in order to the accomplilhment of this end : Which OTf^« might, and would, be ineffeftual with refpefl to many, ,be- p^ufe they would not continue in the faith, and remain unmoved
fi'OSi
ne Proofs of JJnherfal Sahatwft. 1 5 x
fore appointed hereto conformably to the ddign of him who worketh all things after the counfel of his own will : And we, the firft Gentiles who hoped for glory in Chrift (47), were put into the gofpel
from the gofpel But this is no argument that the grand purpofe of God to reduce^ reconcile^ all things ^ fliall not be fully carried into execution. For this is only en? mean in purfuance of this great defign ; and when it has had its courfe, fome other dif penfation will open in profecution of iMi^fame end, as we Ihall fee afterwards. Dr. Hammond fays, * The king's MS. has
* not the word EKXri^udriixsv, but eyM^r.^jt-sv, ruueivere called.'' The author of the New Englifh verfion of the New Teflament fays,
* it is iKhn^x^iv in Alexand. Germ. Gr. Lat. — Clar. Gr. Lat.— . *. Bonner Gr. Lat.' Wolfius's note, in loc. agrees herewith,
* Pauci quidem codices legunt EJt/uiGTjjL.sv ;' but he juftly adds,
* vitio, puto, iibrariorum, qui verbi alterius notionem non ' fatis adfequerentur.' And indeed it is no way likely, that fo uncommon a word as ExXr^afir-Z^sv, a word that is ufed no where elfe in the whole New Teftament, fhould creep into any copy, if it had not been in the original text : Whereas it is eafy to fuppofe, on the contrary, that ekMDj?/*;^, a very com- mon word, might be fubftituted by fome i.anfcriber, who did not well know what £y.Av?^a;G-/://.iy meant.
(47) ^^'^ '^^ fi^'fi Gentiles ^joho hoped far glory in Cbrijf,] In the original it is *//!/-«? Tr^&r/XTrty.oTac iv ru X^io-ru; the meanino- of which words may be learned from Col. i. 27, where the apoftle, fpeaking of the gofpel which had been preached to the Gentiles, calls it, X^io-ro? vj vuiv n Att*? rry? ^o^r,:, ChrtJ} among you the hope of glory. And the Gr-ntiles, who £rft em- braced Chriftianity, might very fitly be fpoken of a^ thofe \v\iofrJ} hoped for glory in Chrift, becaufe, in the fccond chap- ter of this fame epiflle, and i2ch verfe, that is one or the cha- rafters the apoillc applies to them in their Pagan ftate, o.i:\^a ur) E>:o>T£?, not having hope, that is, gofpel-hope, fuch hope as the gofpel juftly lays the foundation for,
L 4 way
152 ^he F roofs of TJniverfal Salvation .
way of obtaining this inheritance, that we mighs be to the praife of God's glory. In Chrift aifo ye Ephe/tan Gentiles were put into the fame way of obtaining this inheritance (48), having heard the word of truth, the glad- tidings of falvation : In him alfo, having believed, ye were fealed by the holy proQiifed Spirit both sNith miraculous gifts and Chrijlian graces (49) ; which fealing by the pro-
mifed
• (4S) In Chriji alfo ye Epheftan Gcniiles, &c.] Mr. Locke, aa it appears to me, is right in fuppofing, not only that the words, £v w y.ai vusu^ arc elliptical, but that they fhould be fupplled with the verb £x/\r^wOv3T£. I have accordingly (o fiipplied them> though in the fenfc in which, I think, this word ought to be underftood. Not that this/u/>pfy, or that of trufiedin our Bibles, are cither of them abfolutely necefiary ; for the verfe may be thus conftrued without them, ** In whom ye Ephefiati Gentiles alfo, after that ye had heard the word of truth, the gofpel of your falvation ; I fay, \\\ whom, af- ter that ye had believed, ye were fealed, &c.'* But the fenfe will be more eafy, and the difcourfe more emphatical', if we fuppofe that the apoftle, in the nth verfe, is fpeaking of the Jf^y? Gentiles that believed ; and in this^ of the Epkejians who were believers after them \ making them both to be TEqually put into the gofpel- niethod of obtaining the inhe* riiance.
(49) With miraculous gifts and graces. 1 It is certain that the Holy Spirit was promifed, and beftowed, both in miraculous gfts and Chrijlian graces. And it fhould feem reafonable therefore to think, that both thefe, the former as well as the latter, are t\\2it fealing by the Spirit, which is here fpoken of as an earnefi^ pledge^ or proof oi iht future inheritance. Only, it ought to be remembered, miraculous gifts are a pledge, or aj/urance, of nothing more than the truth of the gcf pel, which declares the heavenly inheritance to be an ohiainalle good :
Whereas,
The Proofs of Vnrcerfal Salvation. 153
mifed Spirit is the earneft^ pledge, or afllirance, of our inherilancc-i of the inheritance both ive and ytii were put into the gofpel-way of obtaining ; vcr. 1 1, 13, *' unto the purchafed redemption" (50), or //// the day of redemption [chap. iv. 30], *' the adoption \vc " are waiting for[Roni. viii. 21. 23^, the rcdemp-
Whereas, the real being o^ ChriJIian graces in the hearts cf be- lievers is an ean:ej}, or plec^ge, that they are «oxy usually in- terefted in a right to this inheritance.
(50) IJnio the purchafed redemption. ^ In the original it is, £jj olt:q\vi^uc\v -vr^c, TrifiTroiy.c-iu;. The phrafe has been puzzling to interpreters, if we may judge by what they have fafd upon it. The true fenfe appears to me to be given in the para- phrafe. AttoAut^wo-k obvioully means deliveraticej redemption^ the Tame thing with what the apoille Paul calls the redemption cf the body, deliverance from corruption into a glorious immortality, n^^tTTor/^rjr properly fignifies acquifition, purchafe, pof/cjjion. The prepofition sk has often the force of a particle of tirti^, anfwenng to the Engiifj word untOy until, as in our tran|]ALion, laftances to this purpofe are too common to be particularly mentioned. If now we look upon the word 7r£^i7roi>;^£4;5, a fubilantive of the genitive cafe, as having the force of an adjective [like examples of which are frequently to be met with in fcripture. We have two in the prccedijig \c\iQt the iijord of truth for true ~a:ord ; and Spirit of promfe for promifed Spirit^ the phrafe, e^ ctT!u'Kvx^b;,7vj Tr,g TTE^jTrctTjTEfs, may fitly be rendered i^atot until the purcbafd redemption, that is, the day, the time, when the redemption which Chrill has purchafed Inall be adually pofTcfTed as an inheritance. This feems to me to be the moll eafy natural conftrudion of the phrafe ; and it perfedly fuits with the apoftle's general fcope in this paffage of facred writ. The tranflation in our Bibles, to fay the beft^ is darkly exprefled, and fo as to be fcarcely intel- ligible to many readers. The reader will judge whether I have fet it in a better light.
1 54 I^Joe Proofs of U?iiverfal Salvation.
^* tion of our body," purchafed for us by Chrift,, -when we fliall be '' delivered from the bondage of *' corruption into the glorious liberty of the children *' of Godi" that fo j^^^ alfo, as well as we^ may be " to the praife of the glory of God's grace," — The apoflle, after giving thanks^ and making prayers^ for thefe believing Gentiles, goes on to fytdikoi Chrijl as that glorious perfon, " whom God has fet at his own " right hand in the heavenly places, far above all *' principality, and power, and might, and domi- *' nion, and every name that is named, not only *' in THIS WORLD, but in that WHicp is to '' COME-, and under whofe feet he hath put all " THINGS, giving him to be head over all *^ THINGS to the church, which is his body, the *' fuUnefs of him that filleth all in all." And furely, God's thus fetting Chrift far above all things^ and putting all things under his feety and criving him to be head ever all things^ and fo as to deferve the charadler of filling all in all^ is fuch a comment on his purpofe to gather all things into one by him^ as will fully juftify what we have faid upon it.
The apoftle, indeed, has his eye, not only in this chapter^ but throughout this whole epiftle^ upon the redu^ion of all things into one by Jefus Chrijl, Hence hefpeaks of the unity of every thing that relates to this grand purpofe of God's grace. *' There ♦' is," fays he, chap. iv. 4 — 6. " one body, one " Spirit, one hope, one Lord, one faith, one bap- ^' tifmj one God and Father of ail, who is above all,
" and
^he Proofs of TJiivverfal Salvation » 155
*^ and through all, and i?i you all." And as Chrift is " afcended far above ali heavens, ver. 10. that he '' might FILL ALL THINGS," he will go on Imparrino-
g'tfiSMQ this END, ver. I^, ^e^f^ ^o:'rccyTnT:^^^i\) Oi iTOcvrzi
t-tf T'Av si/ornroc — , " until we are all arrived at the *' UNITY of the faith, — unto a perfect man, unto the *' mealure of the ftature of the fullnefs of Chrift.'* If we confider this impartation of gifts in c-onnec- tion with God's ptirpofe to gather all things into one hy Jefus Chrift ; with Chriil's being that glo- rious perfon who Jilleth all in all-, with his being ftt at God's right hand as head over all things, and to this end, that he might fill all things : I fay, if we confider this beltowment of gifts in this view, it v^ill be both reafonable and natural to fuppofe the continuance of it, not only through the prefent adminiftration of the kinG:dom of God, but till every indi^jidual of the human kind i^ arrived at fuch UNITY in faich nnd knowittige, as to be, in the fpiritual fenfe, ^ full grown man- in fotre pro- portion conformed to the fudnefs of the jpiniual ftature of Jefus Chriil. No other interpretation will fo well conned the apoftlc's difcourlc in. this epiftky or give it fo full and noble a mean-
ing.
And it is with reference ftill to this fame re-- du^ion of all things into one whole, that the apoftle fpeaks of fc*xs and Gentiles, chap. ii. 14, as be- ing made both one-, and, ver. 16, as being both reconciled to God in one body^ by the crofs of Chrift. It is a great miftake to think, as many com- mentators
156 'The Proofs of Univerfal Salvation.
nientators do, that this incorporating both Jews and Gentiles into one churchy parcaking in common of the vifible advantages and privileges of the go/pel kingdom^ is the only thing the apodle has in view. This, it is true, is part of his defign, but not the whole. One leading ftep, in confequence of Chrift's death on the crofs, in order to the accomplifh- ment of the extenfively glorious plan of God to reduce all things into one^ was the breaking dov^n the partition-wall he had formerly made, which feparated between the Jews and Gentiles^ and put- ting things in fuch a fuuation as that they might both make one ecchfiafiical commm7ity^ enjoying in common the privileges, motives, advantages, and hopes of the gofpel-difpenfation. But the accom- plifl-irnent of this was not the accomplilhment of the piirpofe of God to gather together all things in ene. It was a mean only in order to this end; ■which ei'id^ if it be not accomplifhed by this jnean [as it will not] muft and will be followed with fome oiher^ and more effectual mean^ in forne other difpenfation of the kingdom of God s as Hiall be fhown in its proper place elfewhere. The MYSTERY therefore fpoken of, in this Epiflle, with fo much afFedionate admiration, is not the edmijfwn of the Gentiles into the vifthle kingdom of Gody in itfelf limply confidered ; but their admif- fion into it as a mean that was wifely and power- fully adapted 10 promote the bringing into effe^i the GRAND PURPOSE of God of which we are treating. It is therefore obfervable, the apoitle
not
*The Proofs of Vniverfal Sahatioit. 1 57
not only declares, in the paflage we have been thus long confidering, that '' God hath made known unto ** us the MYSTERY of his will, — which he purposed *' in himfelt-'i" but explains what he means by this MYSTERY, making it to confifl: in this, namely, " that, in the difpenfation of the fuiJnefs of times, " he would gather together in one all things by *' Chrift, both which are in heaven, and which ."^re int *' earth." This then is the thing meant by the *' MYSTERY, which, in other ages, was not made " known to the Tons of men," that is, fo made known to thenu in fo clear, full, and explicit a manner, '' as *' it is NOW," under the gofpel, " revealed to the *' apoftles,and prophets, by theSpirit,"astheapofl:le fpeaks, chap. iii. ver. 5 . And this is the thing meant by the mystery, which this fame apoftle fays, in the 3d verfe of this chapter, " was made known to him " by revelation, as he wrote afore [that is, chap. i. •' ver. 9, 10] in few words ;" which mystery, as he opens it, ver. 6, lay in this, that " the Gentiles " fliould be fellow- heirs, and of the fame body, and " partakers of his promife in ChrifV, by the gofpel." Remark here, the mystery of which the apoftle is treating, in this third chapter^ is they^z;;;^ myjlery o^ which he had fpoken in the firft chapter -, for he exprefsly fays, that he had wrote before about it in few V)OYds, When therefore he makes this myflery, in this third chapter^ to confift in this, " that the *' Gentiles (hould be fellow-heirs, and of the fame ^* body, and partakers of God's promife in Chrift," the meaning ought not to be confined to the ad- 9 . miftioi
158 The Proofs of Univerfal S ah at ion ^
mifTion of the Gentiles into the gofpeU'vifibk-king-* dom^ fo as to be joint-partakers with the Jews in the privileges of it. This may be one thing in- tended [in the fenfe that has been explained], but riot the main. What the apoflle has principally and ultimately in view is, that glorious plan of God which he had purposed im himself, conformably to which both Jews and Gentiles^ that is, mankind univerfaliy, ^txt fellozv-beirs^ fo united together as to make one and the fame hody^ and co-partners in eter^ fial Ufe^ v;hich, in Jefus Chrift, is the great promife of the gofpel. The apoftle therefore, verfes 8, 9, glories in it as an high honour done him, that God fhould make him a rninifter of this grand myftery of his will. *' Unto me," fays he, " who am lefs than *' the lead of all faints, is this grace given, that I " Ihould preach among the Gentiles the unfearch- *' able riches of ChrifV, and make all men fee ^' what is the fellowfhip of [the joint-partnerfhip *' in] the mystery, which, from the beginning " of the world, hath been hid in God -, who cre- ** ated all things by Jesus Christ." The apoflle, you obferve, as God's minijler^ was to make ALL MEN fee xhtiv fellowjhip^ ox joint-par tnerjhipy in the mysterv that had been hid in God^ oc-no ruv mcovcav^ fror/i former ages. What myftery was this? Plainly, the purpose in God's breall (as it is ex- preiTed, chap. i. ver. 9, 10) to '' gather together " in one by Jefus Chrift all things j" ^r that pur- pofe of his, in which [as it is fignified in the 6th verfe of this third chapter^ both Gentiles and Jews^. 1 that
The Proofs of Unroerfal Sakatton. 1 59
that is, the whole world of men, were made fel- low-heirs^ one myftical body^ and partakers in common of eternal life^ the great thing promifedy and aimed at, in the gofpel. And that all men fliouki fee this myftery^ this purpofe of God, and fo fee it as to kncj; their fellowfoip^ joint-partncrjhip, in it, though it had formerly been 2ifecrety a thing hidden in Gody is very ftrongly fuggefted in thofe remark- able words, in the 9th verfe, " who created all *' THINGS Bv Jesus Christ."
Interpreters are much at a lofs to point out the connexion of thefe words with the difcourfe of which they are a part. The great Mr. Locke, not perceiving how God^s creating all things hy Jefus Chrifty in the literal common fenfe, could be connefted with the argument the apoftle is here purfuing, judged it necefTary to underftand the words figuratively^ that is, of the new creation. ' By interpreting them otherwife, (fays he) we ' (hall make St. Paul a very loofe writer, and ' weak arguer ; — bringing in things not at all to ' his purpofe, and of no ufe to the bufinefs in ' hand.' See his note in loc. But the view we have given of his difcourfe throws a fingular per- tinency upon his here introducing Chrill as the perfon hy whom God created all things^ not figura- tively^ but in the literal fenfe of the words. For, if God created all things^ in this lower world, hy Jefus Chrifty he could not employ a more fuitable agent to carry into effe^ the myjlery which he had purpofed in himfelf^ namelj', the reducing them from
thiir
1 6o ^he Proofs of Univerfal Salvatioti,
their frefent disjointed irregular fiate^ into one orderly well-fuhordinated whole. And as he is equally the creator of all things by Jefus Chrifl, it is highly reafonable to think, fince he has made him his great agents his prime minijhr, in the affair of re- ftoring the worlds that he will do it universally ; red.Ltcing all things, as one, \nfubje5iion to God. If there was any thing, in this lower world, that was not created by Jefus Chrift, it might be con- fidered as an exception in the fcheme q{ recovery \ but as ALL THINGS, withcut limitation, were cre^ fijed by him, it is a credible truth, a thing fir, i-eafonable to be believed, that they fhall all by him be gathered together into one well- conn ecled and duly-fuhorcUnaied whole* In fhort, if God created all men, as well as other things, in this world, by his fon Jefis ChriJI^ we may eafily colled from hence, how he comes to be their common father, [iMal. ii. loj 5 and if their father, how they are his CHILDREN ; and if they are children, how fir, proper, and reafonable it is, that they fliould be
fELLOW-HEIRS TO, and JOINT-PARTAKERS IN,
that happy Jiate which he has purposed fhall take place, when he has gathered all things into one, under the agency of that fame Jefus Chrifi by whom he, at firfl, created them all. In this view of the apoftle's words, harmony and beauty, wifdom and goodnefs, yea, the riches of them, run through the plan of God, and the execution of it, with refe- rence to this world of our's : Forafmuch as he not only made all things \xi it by Jefus Chrift^ but
will
T^he Proofs of Univerfal Sahatio?!. 1 6 1
will reduce them all, from their prefent disjointed difordered (late, by means of the lapfe^ into cne glorious perfe^ly fuhordinated whole ; and will do ic by the fn^ne Jefus Chrift^ through whofe agency he created them in the beginning.
And this, it may be noted, is the true meaning of the myftery hid from ages and gertcrations^ which is fo often, and fojuftly [upon the prefent Ichexc] mentioned with admiration by the apolUe Paul in all his epiftles. Well might he fpcak of it in that ilyle, Col. ii. 2, 3, " the myftery of God, even the *' Father, and of Chrift, in which" [fo fv w ought to be trandated, or wherein^ as in the margin ; and not i}2 zvhoWy as in the text itlclF] " are hid all the trea- *' furcs of wifdom and knowltdge." Well might he fay, as in i Cor. ii. 7, 8, " We fpeak the wifdom of " God in a mydery, even the hidden wifdom, " which God ordained before the world to our " glory : which none of the princes of tins world " knew ; for had they known it, they would not " have cruciEed the Lord of glory (5O." In a
word,
(51) It may be wcrth obfervlnor, the words, ivhich none cf the princes of this ^crldy &c. let us into the true rea/on why the purpo/e of Gcd to reconcile all things, to gather all things into one^ was kept a m\Jhry, z fecrett \.f^ former ages and generaticns. The ^eaih of Chiift was zfoundation-Jlrcke in the fchemc of reco».- ciliation, iht grand mean in. order to its accompliihment. If this fcheroe of God had been revealed by the Spi it loformr agesy as it has leenfnce, it could not, humanly fpe^king, h-ve been carried into execution : For none of the princes ff thit I'.orld, in that cafe, fivculd have crucifed Chrlji It was,
]\^j thertforc.
1 62 7 he Proofs of Univerfal Salvation*
word, well might he cry out, as in Rom. xi. 33,' " Oh the depth of the riches of the wifdom, and *' knowledge of God ! How unfearchable are his "judgments, and his ways paft finding out!" This exclamation took rife from the wonderful way in which this myftery^ the falvation of Jews and Genliles, that is, mankind univerfally, was to be brought about, namely, by their being in their turns generally left to unbelief-, for, fays the apoftle, vcr. 32, " God hath fhut them up all *' together [fl-uvsjtXfic-s rou? ttocuIcc^^ in unbelief, that *' he might have mercy upon them all.'* He, I am fenfible, is fpeaking, in this chapter^ ox Jews and Gentiles^ in the coUecfive fenfe ; and of their being, in this fenfe, admitted into, or caft out of, the vifible kingdom of God: But it is eafy to fee that he aims at fomething far higher ; fpeaking of this conduct ofGcd towards the c^//^^7/'L'^ bodies both of Jezvs and Gentiles, not as his ultimate intention, with refpect to either of them ; but as a wife and well-adapted mean, in profecution of his grand purpofc to have mercy upon all, or, as it is more fully exprefled in Col i. 20, and Eph. i. 10, " to re- " concile all things to himfeif,'* to " gather to- *' gether all things in one:'* Nor will any other interpretation give fo grand a fenfe, and fo noble a
therefore, at leail In part, with a view to this leading flep in the accompiilhment of the affair of rfr<?«^//V«/io«, that it was hid in God \ and with great propriety, as a clear and explicit revelation of It would have direftly tended to counteradl, and defeat, this purpofe and counfel of God. ,5 pertinency^
Tthe Proofs of JJnherfal Sahatio?t. 1 6 3
pertinency^ to the doxology which concludes this chapter, " For of him, and through him, and to *' him, are all things ; to whom be glory for ever. *' Amen."
I fhall now finifli what I have to offer, in proof of the prefent propofition, with a few touches upon thofe obfervable words, in i Tim. ii. 4,
oq TTOciHocg SsXei a^O^coTTou? a-(i}9rii/oti, " who is willinor, *' defiroLis, that all men fLould be faved." Now, iffuch a Being as wejuftly conceive God to be, is really iz'ilUng, fincerely dcfirous^ that all men Jhould he faved^ they certainly Jhall be faved.
Two things are objected againft this reafoning, the nnfwer whereto will fet the text upon which it is grounded in a clear and full point of light.
It is faid, in the frft place, the apoftle is htrc fpeaking de hominura generibus^ non fingulis 'perfonis ; that is, of all ranks ov forts of men, not of allindi^ "jiduals. In order to our forming a right judg- ment of this plea, we muft confult the whole para- graph, of which the words in debate are a parr. It runs thus : '' I exhort, therefore, that, firftof all, *' fupplications, prayers, intercelTions, and giving *' of thanks, be made for all wen; for kings, *' and for all that are in authority, that we may *' lead a quiet and peaceable life in all godlinefs *' and honefty. For this is good and acceptable " in the fight of God our Saviour ; who will *^ have ALL MEN to be faved, and to come to the *' knowledge of the truth. For there is one *' God, and o>^e mediator between God and
M 2 !* man.
164 T'^^^ Proofs ofUniverfal Salvation .
" man, the man Chrift Jefus; who gave himfelf *' a ranfom for all, to be teftified in due time." The queftion now is, Who are meant by the all MEN God is willing Ihould be faved, whether all men individually^ or grnerically? It fhould feem pad alldlfpute, that the apoftle intends \\\t formers and for theie two reafons.
1. God's willingnefs that all wen iliould be faved is brought in as an argument to enforce the foregoing duty of praying for all men, Confe- quently, we mud underftand, by all men^ the fame perfons in the motive^ that are intended in the duty : Otherwife, we Hiall make the apoftle argue inconclufively. Now, all men univerfally are the ohje^ of the duty here enjoined. It is for all mtn, without e^^ception-i that we are exhorted to pray« All men therefore, without exception^ are the perlbns meant by the all men God is willing, or defires, fhould be faved.
2. The reafon given, why God defires the fal- vation of all men is, becaufe there is one God, and o?te mediator between God and jneu^ the man Chrift Jefus. Now, this is a reafon that extends equally to all men without limitation.
^here is one God^ (i. e-) all men have one God and Father. God is as truly the God of one m.an as of another j and there is therefore the fame reafoa to think, that he fhould be defirous of the faivation of every man^ as of any man. We may colle(5l the juil ftn^Q, and full force, of thefe words, from thofe fimilar ones, Rom. iii. 29, 30, " Is he the God
'' of
Ti'he Proofs of Unherfal Salvation, 165
*' of the Jews only ? Is he not the God of the
" Gentiles alfo ? Yes, of the Gentiles alfo : Seeing *' it is ONE God that juftifieth the circiirncifion by " faith, and the uncircumcifion through faith (52)." In like manner, we may argue here. Is he the God oi "z, fm all portion of mankind only ? Is he not the God and F cither of all men P Surely he is; and equally willing to juftify them all through the faith of the gofpel.
The other branch of the reafon, " There is one " mediator between God and men, the man Chrift " Jefus," equally extends alio to all men. The parties between whom the man Jefus mediates are Gcd and men ; that is, men tiniverfalhy the 'whole race of men •, not fome men, in diftinction from others. No reafon, to be kire, no good reafon, can be afligned, why the mart Chrift Jefus fliould mediate between Gcd sand fome men cnl)\ to the ex- clufion of others. And indeed he is probably fpoken of under the ftyle of the man Jefus, to intimate, that nun-, the whole human kind, is one of
(^2) Dr. Benfon, in his note f&J on i Tim. ii. 5, tranflates thii) : cch verie thus : For if is one and the fame God nvho -will j'-ijiify ['Z!ji^i7o^r,v BK CTis-TEw;] the be'ienjing JeiCy [xa* a,y.:o$Ls-rka.t, ici!. BK -cTicTTti/f] a»d the believing Gentile \cict. rr? tc-is-Tfa^i] by the faith of the gUpeL I was at once ftru':K with the propriety of this verfion, though the Dr. barely mentions it, without cfikiring any thing to fupport it. And it is the only one I «ver faw that 1 could rell fatisfied in. Were this a fit place for it, I could eaiily point out the preferablenefs of /^V to the ccmmcn tranflation, and juftify it againll all the objeiSions 1 am aware could be made to.it.
M 3 the
1 66 'The Proofs of Univerfal Salvation.
the parties, on whofe behalf he has undertaken the office of a mediator. So that there is no rea- fonable room to queftion, whether, by all men we are here to underftand mankind univerfally. This Ihould feem to be undeniably evident.
It is pleaded, in the fecond place, there is no certain conne^lion between God's being willing that all men fhould be faved^ and their being eventually faved ; becaufe this deftre of God, however ftrong and hearty, may be countera6led by men them- felves. He may, in confequence of this defire, ufe proper moral means that all men might be faved ; but, as men are free agents^ they may mif-improve thefe means, and hung final ruin upon themfelves, notwithflanding God's willingnefs they ihould be laved.
I readily own, in anfwer hereto, that men, as they zvcfree agents^ have the power oi refifiing^ or cppofingy thofe means, which God, from his deftre of their lalvation, may fee fit to ufe with them ; which power ought not to be over-ruled^ nor in- deed can it be in confiftency with moral agency. But then it mull be affirmed, at the fame time, that they have power to make a good as well as bad ufe of thefe means •, and of exerting it with the full confent of their wills. And if God really defires their falvation, why need it be fuppofed, that his defire fhould ht finally and everlaftingly fruftrated through men's non-compliance with the means ufed in order to its accomplilhment ? Is infinite wifdom, excited by infinite benevolence,
and
T!he Proofs of Unherfal Salvation. 1 67
and accompanied with infinite power, incapable of devifing, and then executing, a fcheme, with re- ference to all men^ which iliall, in events without breaking in upon their liberty^ or ufing any means but fuch as are i:toral and rational^ and therefore adjuRed to their character as 7noral agents, infaUibly ifilie in their falvation ? It appears to me a grofs refle(5tion on that Being, who is infinitely perfed, to fuppofe him unable finally to count eraufy and in a moral way too, the weaknefs, and folly, and obfti- nacy, of fuch poor inferior creatures as men are. And if he is able, in confiftcncy with men's make, as moral and intelligent agents^ to efFedl their fal- vation^ 1 fee not, I own, when it is faid, he defires they Jhould be faved^ but that fuch a declaration virtually and conflruftively amounts to the fame thing as if it had been faid, he %vould fave them in event and faB* For if God is really able to favc them, his defiring they jhould be faved, and his even- tually faving them, are convertible terms: Unlefs we abfurdly fuppofe, that God can be heartily de- firous they fhould be faved, and yet not ufe thofe means in order thereto, which it is in his pwer to ufe, and which, if he fhould ufe, would bring their falvation into event ox fan, I am free to declare, for myfelf, that a revelation^ from fuch a Being as God is, dire(5lly afnrmiiig, that \\t defires all men JJoould befavedy is, with me, a fuHicient inducement to believe, that they eventually fhall. For if he is fincere in this defire, what Ihould hinder its coming into/^^7? Shall wc let up man in oppofition to
M 4 (^od^
1 6 8 T^he Proofs 'oj Univerfal Salvation.
God, and fay that his fooliflmefs and ohft'macy are an overmatch for the infinite vvifdom, knowledge, and power of God ? The bare mentioning fuch an ab- furdity is a fuflicient confutation of it, — But it will more fully appear, that God's deftring the fal- vation of all men is certainly conne6led with their final falvation^ when we come to fliew, as we iliaU by and by, that, in confeqrience of this defire^ or willingnefs^ in God, fuch means will be ufed, in faft, as ^VdW prevail upon all men, and prepare them., in a moral way^ as moral agents^ for an eternal reign in happy life.
In the mean time, I would fubjoin here to what has been already faid, that thofe words in ver. 6, " who gave himfelf a ranfom for ail," exceedingly favour the interpretation we have given of the preceding words, ver. 4, " who defires that all *' men fliould be faved/' For they are, in their connevTlion, aHigned as an argument in Jullification of their truth. As if the apoftle had faid, " ! had af^rmed, in the 4th verfe, that God dejires all men ficidd be favfd, and you may give full credit to my affirmation j for Jefus Chrift, in confequence of this defire-t and that it might be complied with, gcve himfelf a ranfom for all'^ Now, if God defires the. falvQiion of all, and Chrift died that this defre of God might be complied with, is it credible that a fmall portion of men only fhould be faved in event? Can itreafonably be fuppofed, when dse all- merciful God has exprefled his defire that all tncn-, the whole race of Adafn^ fiiould be faved, and
has
'f he Proofs ofUniveffol Salvation, 169
has adually fent his fon Jefus Chrifl to give his life a Tcwfom for them alU that both the defire of God^ and the covfequent death of his own Son^ fhould, in event and fa^y be of no Jignificancy with refpefl to the greatefi 'part of the fens of men, as they certain- Iv will be, \f i\\ty finally and eternally perifjj ? No, fays the apoille, the contrary to this fhall be fully evidenced in proper time. This, as I imagine, is the true import of thofe obfervable words^ which are added to the 6th verfe, to f/,xfvciov y.o'Apoig ihoig^ a teftivicny in due time {^3)» The fcnrence is fome-
what
(53) Dr. Benfon tranflates the words, to iJ.ar.rv^iov axi^o:; ihoiCf a tejlimony to his times \ fupponng the apollle would hereby fuggell, that Chriil nDt only gave his life a ranfom for all, but that by his death he was ** an eminent and ftedfaft vvitnefs of the truth to the age in which he lived." And it is readily acknowledged this is the truth o^faSI ; but I cannot, at preltnt, be perfuaded to think, it is the truth intended to be communicated in this place. The word tefimony, tc- ^oi^vpiov, as it appears tome, ftands connedied, in this pafTage, TiOl ftmply with the death of Chrifl but with the thing affirmed of his death, its being a ranfom for all. His giving his life a ra7fom for all is therefore ro ^a^v^irj, the tejlimony , here fpoken of. And the truth it is a tefimony to is, that God deftres the falvation of all men: Which teftimony, it is faid, fliall be fully exhibited y.o^.^£o^c, t.J'iOK) temporihus propriis^ congru- entibusy connjenientihuSi \n proper feafon, in meet y fit, due lime, as in the tranllation of our Bibles. Some chufe to render the phrafey«/; temporib.is, in vis times, that h, the times cfChrifiy within the general period of the adminlflration of God's king- (f^^ in his hands. Either tranflation, as it feems to mc, is iuft : Nor is it of any importance which of them be preferred. The fame thing, without all doubt, is intended by y.aj^oK
J JO Tbe Proofs of U?iiverfal Salvation.
what abrupt and fufpended j but its meaning, fupplied, and placed in due order, agreeably to its conne6lion with the other part of this paflage, is obvioufly this, namely, that Chrift*s being a ranfom for all Ihould, in its feafouy in proper^ due time, be an evidence, or teftimony^ glorioufly convincing to all, that God wm r tally willing, heartily defirous^ that all men jhould he faved^ In agreement with this fenfe, the apoflk obferves, in the words that im- mediately follow, " whereunto" [jj? o, to which tef- timony, that is, to make it appear a juft and full one] ** I am ordained a preacher and an apoftle." And, in the execution of his truft as fuch, he has made it manifeft^ that Chrift's giving his \\it a ranfom for all is a clear evidence, a juft teftlmony, that God is voilliyjg that all men fiiould be faved: Though, I would add here, this will not be fet in its fulleft Tind ftrongeft point of light, till the commencement of THAT PERIOD, or DISPENSATION, when Gody even the Father^ (hall be all in all ; which we fhall have occafion largely to explain under the next propofitioni to which I accordingly now proceed.
PROPOSITION V.
*' As a mean in order to men's being made " meet for falvation, God, by Jefus Chrift, will, ** fooner or later, in this state or another,
t^tsj? here, which is intended by TrX/j^i^/^a roy %^ovoy, Gal.iW4 ; and EK owiovo/Avav TrXyj^w/xolo; twv Kui^uVf Eph. i, 10, as theie phrafes have been before explained,
*' reduce
'The Proofs of Univerfal Salvation. 171
" reduce them all under a willing and obedient " SUBJECTION to his moral government."
The grand difficulty that lies in the way of men's being univerfally faved is, that moral depravity fo many of them have funk into by vicious living. And it is readily confefled, that, if any of the race of men have fo corrupted their minds, and vitiated their tempers, as that they are really incurable by any moral means that can be ufed with them, in order to their recovery, their ilate mud be HOPELESS : It is impoffible, in this cafe, confidently with reafon, that they fhould be finally happy. My defign therefore, under this general head, is to make ic evident, from the fcriptures, that mankind are lb far from being incurable in degeneracy, that they fhall all, fooner or later, be recovered in FACT to a virtuous temper of mind, and fo made meet for happinefs in a date that will lad for ever.
And thus much, I think, is the obvious natural import of thofe texts, which fpeak of the deftruc- tion of fin y the faving men from their fins ^ the taking away their fins^ as i\it great defign of the mediatorial mifiion of Jefus Chrid into our world. The texts that carry in them this fenfe are numerous. The apodle fays, 1 John iii. 8, " For this purpofe was " the Son of God manifeded, that he might dedroy *' the works of the Devil,'* that is, vice and wickednefs. Parallel whereto are thofe words, in th^4th verfe of this fame chapter, " He was ma- *' nifeded to take away our fins." Hence John
the
t'jz I'he Proofs cf Unrccrfal Sahation,
the Bapiip fpeaks of him in that language, John i. 29, " Behold the Lamb of God, which *' taketh away the fins of the world." And the name Jeftis is faid to have been given to him for this reafon. Matt. i. 21," becaufe he (hall hv^ *• his people from their fins."
Thefe texts, if interpreted according to the natural and genuine force of the words in which they are exprefTed, do certainly give us to under- itand, that it was one great pare of the defign of Chrid's manifeftation in our flefh, to put an end to the reign oi fin^ by univerfaUy deftrDjing its infiU' ince over the hearts of men. But, as it is {^tn in fa5f that this dejign is not accomplifhed at prefsnt^ with refpedt to a great many among mankind, the meaning commonly put upon thefe and fuch like texts is — that Chriil was manifefted, not to deftroy fin in certain fa 51^ but only to make.ufe of proper and weil-adapted means in order to the attainment of this end^ w^hich end m2ij finally fail of being at- tained, and will not, in events be attained with re- fpe6t to multitudes. But why fhould thefe texts be thus reftrained in their fenfe ? What need is there of thus limiting their meaning ? May we not, yea, ought we not, to argue rather after this manner ? " As it was the defitgn of Chrift, in coming into the world, to deftroy fin ^ it mud: certainly be deftroyed ; and fince it is not deftroy ed in this -prefent ftate, we may reafonably look for anotlm^ when this defign of his mediatory manifeftation fhali be fully accomplifned." This, 1 IhouM think, is
the
^be Proofs of Univerfal Salvation. 1 75
the moft natural and confident way of reconciling frefent fa£l with the moft obvious fenfe of thefe texts. And that 'this is not only their /rw^/'/^y^, but the true ivay of reconciling their fenfe with prefent facl^ we fliall be at the pains particularly and largely to prove, by an enumeration of feveral pafTages of fcripture, which peremptorily declare, either in fo many words, or by juft and unavoidable confequence, that mankind iiniverfally^ before the fliutting up of the fcheme of God, as condu61:ed and managed by his Son Jefus Chriti, in order to rheir falvation, (hall certainly, or in event and
FACT, be RECOVERED FROM THE REIGN OF SIN",
and reduced under a willing and obedient sub- jection to the divine government. The texts
to this purpofe are thefe that follow.
1'he firft is Pfil. viii. 5, 6, as explained, and argued from, Heb. ii. 6-— 9. Infpired David is fpeaking in this pLace concerning Chriji', and fays» in the language of prophecy, " Thou haft made " him a little lower than the ans-fh, and haft *'* crowned him with glory and honour. Thou ^"^ madeft fiim to have dominion over the works of ^' thy hands: thou hast put all things under *' his feet." That thefe words were fpoken, not of Ada^u n-if of any fon of Adam by ordinary generatiotu but prophetically of ChrijU we are af- fured by the writer of the Epiftle to the Hebrews, 4ft..his fecond chapter. It would be too great a digreftion, and, it may be, a needlefs one, to ftop here to juftify this application of the pafiage; as I
have
J 74 T!he Proofs of Vniverfal Salvation.
have rrow to do only with thofe who believe the divine infpiration of the author of the Epiftle to the Hebrews : Though, if any fhould defire to fee this done, they may confult, as I think, to their full fatisfadion. Dr. Owen, or Mr. Pierce, who have fet this matter in a very clear and ftrong point of light. At prefent, I take it for granted, upon the authority of this writer, that the pafiage was prophetically fpoken of Chrijl. i\nd he applies it to him in fupportof his argument, tending to prove tht fuperiority of Chrijl to the angels. For having faid, ver. 5, '' unto the angels hath he not put in ** fubjedion the world to come," he then intro- duces this pafiage in the Pfalms concerning Chrift : And, having mentioned thofe words in it, thou
HAST PUT ALL THINGS IN SUBJECTION UNDER HIS
FEET, he goes on, and argues, as in the 8th and 9th verfes, '' For in that he put all in fubjedlion " under him, he left nothing that is not put under *' him. But now we fee not yet all things put '* under him. But we fee Jefus, who was made a *' little lower than the angels, for the fuffering of "death, crowned with glory and honour, that he " by the grace of God fhould tafte death for *' every man." The true import of which words, I (hall take leave to exprefs in the following para- ' phrafe : — " In proving the /up eriority of Chrift to the angels, I had faid, ' unto them God had not put * in fubjedion the world to come,' and with very good reafon ; for in that pafiage, in the eighth Pfalm, which fays, in thofe excenfive words, ' thou
* haft
^he T roofs ofXJniverfal Salvation. 175
* haft put all things in fubjcdlion under him,' even the angels themfelves are included. For v.'hen ic is faid, without limitation, all things are put UNDER HIM, it is manifeft there is no room for any exception r, but God muft be fuppofed to have left
NOTHING UNSUBJECTED TO HIM. It is ttue, WC
do not YET fee all things reduced under fubjedbion to him : But this ought not to be conftrued an argument againft the above extenfive application of the Pfalmifl's words to him ; becaufe, though we do not at prefent fee ail things brought into fub- jection to him, yet we fee Jefus, who, for a little while (54), was made inferior to the angels, that he might be qualified for the fuffering of death (55),
crowned
(^4) For a !itthivhiJe.'\ So ^^cc'/y n may properly be tranf- lated, as it is in the margin of our Bibles. Erafmus and Beza render \t paulifpcr ; Grotius, ad breve tempus. And it mull be taken in this fenfe Ads v. 34, *' And he commanded to put ** the apoftles forth, \_Pr^a,yv rt] for a little fpace." And it ought to be thus tranflated here; for it can fcarce be faid of Chrift with truth, to be fure, not with accurate propriety, that he was made a little lo-iver (for it was a great deal) than the angels: Whereas it is flridtly juft to fay of him, that he was, for a iittk feafony zjhort timcy mads inferior to them. And it is obfervable, the Hebrew word tOyO* in the 8th Pfalm, which anfvvers to the Greek phrafe ^payy n in this place, is ufed in the fame manner, as will be evident to any who will be at the pains to compare Job xxiv. 24, Ifa. x. 25. — xxix. 17. Jer. li. 37, Hof. i. 4, Hag. ii. 6. Junius and Tremellius accordingly tranflate the Hebrew woid by pauli/per, a little nxhile*
(55) That he might h? qualijied f§r the fnffcring of death. \ Thi? io the fenfe I would chuf« to give the words, ha, ro
176 T'he Proofs oflJniverfal Salvation,
crowned with glory and honour, that he might profecute the grand intention of his death {^()')^ which by the grace of God he tailed for every man.
The following things, to our purpofe, are ob- vioufly difcernible in this pailage of fcripture. I. That thofe words, in the eighth Pfalm, " Thou " haft put all things in fubjedion under his feet,"
'rraJc'T.i/.cc rov Buiolou, I am fenfible they mny be joined with the preceding words tbus, n.vho for a 'while was made inferior t6 the angeh by f'ffering of death : So Mr. Pierce joins them. Or, they may be connefted with the fubfeqaent words in this manner, luho upon the account of his juffering -zvas cro^vned nvith glory and honour', which well agrees with the fcripture ac- count of the renvard of Chrill's humiliation to death. But they may alfo be conftrued in the \cv.(c I have put upon them ; and perhaps in {Iridefc conformity to the proper force of the prepofitlcn oiu, when joined with an accufative cafe. And thus interpreted, their meaning will be the fame wiih the 14th verfe, which I take to be aj-jft comment upon them, *' For- '* afmuch as the children were partakers of fleih and blood, ** he alfo took part of the fame, that [being now qualified *' for it] he might through death deftroy him that had the *' power of death."
(56) That he might profecute the intention of his death. '\ This thought I have borrowed from Mr. Pierce ; who, in juiliiicatiort of its f'iys, *' that fuch an ellipfis^ ov f^llepfs, is to be met with both in prophane and facred writers;'* and refers us to Gatak. adverf. Mifcel. Poet. C 31 ; where there is produced a great many inftances of this kind, two of which he mentions from him. See his note upon this text. So that the {tu{& of the words is this, ** That God crowned Jefus with glory and honour, that fo he might be qualified to purfue t\\^ great end of his death for all men, in bringing them into fHeSlicn to bimr
are
"The Proofs of XJniverfal Sahafioft. I jj
al-e juftly applicable to Chrlfl:, and in their ftria and full fenfe. 2. Thar, when all things are faid to htptit under him, the words, all things, muil be underftood in the greatest latitude, fo as to include [God only excepted] all things what- soever. So they are mod accurately explained in what follows : " For in that he put all in fubjec- " tion under him, he left nothing that is not " put under him." 3. That all things, in this latitude of fenfe, are nor as yet adually reduced under fubjedion to Chrift. So it is mofl: peremp- torily and diredlly declared in the words that im- mediately follow, rj'j §2 ouTTo; o^w^otgj/, "But now we " fee NOT yet all things put under him." 4. That our not feeing all things, at prefent, as yet, adlu- ally fubjeded to Chrift, is not an argument of any force againft the application of the Pfalmift's words to him in thar full and moft extenftve meaning ; be- caufe, 5. We fee that " fame Jefus, who, ''for a " little while, was made inferior to the angels^ " crowned with glory and honour."
But how, you will afk, is this a proof, that all
THINGS ARE PUT UNDER SUBJECTION TO ChRIST^
according to the extensive meaning of the Ffalmifl, as above explained ? I anfwer. The Pfal- mift fpake of that which certainly zvouldhe, as thotigh it was already infant. And though Chrift's being •' crowned with glory and honour" is not a proof that all things are already fubjeded to him, yet ic is a fare argument, that this is vow in profecution, and that it will, in proper time, be actually carried
N into
178 ^he T roofs of Vniverfal Salvation.
into effe5f, '^ We fee Jefus crowned with glory and *' honour." The proper force of the apoftle's argu- ment herefrom is this -, — We fee, by the light of fcripture, that Chrifl has been exalted to the right hand of dignity and power in the heavenly world, and we may fee as clearly, by the fame light, that it is his proper worky in this exalted ftate, to reduce all enemies^ bringing them under fuhjeEiion to him^ and that he willy^ ufe his regal dignity and power as certainly and eventually to accomplijh this end. — This is the apoftle's argument. ,And its pertinency and ftrength, to the purpofe for which he brought it, lies in the connection God has eflablifhed between Chrift^s exaltation to kingly glory and power ^ and the certain aUual reduElion of all things under fuhje5fion to him in due time; infomuch that we may infallibly conclude, fince we fee Chrift crowned with glory and honour^ that the final effect of it will be, the fulfilment of the Pfalmift's pro- phecy, when it fhall be literally and ftridly true, that ALL THINGS, in the full and extenfive lati- tude of the words, are actually, or in event, fuhjcEied to him. Compare this argument of the apoflle with what is afterwards faid upon i Cor. xv. 22 — 28, and we Ihall not beat a lofs to deter- mine, that this is its true fenfe.
To apply now the above proof of the /;;^/y//^- jeHion of all things to Chrift to the purpofe of our
prefent argument. And the reafoning here is
quite cafy, and yet ftridtly jud, and ftrongly con-
c 1 u fi ve# I f A L l things fball he fuhjeSied to Chrift^
^ and
^he Proofs of XJnzverfal Salvation. 179 and in a fcnfe fb umv erf ally extenfive as that
NOTHING SHALL BE LEFT UNSUBJECTED, the time
wilHhen come, and muft come, when sin, among other things, fhall ht fuhje^ed to him. This is cer- tainly one of the things^ which greatly needs to be reduced under fuch fubjedlion : For it is en enemy ; yea, a principal enemy ; emphatically that enemy ^ which Chrift came into the world to deftrcy^ ac- cording to thofe fore-cited exprefs words of the apoftle, I John, iii. 8, " For this purpose, the "Son of God was manifefted, that he might " deflroy the works of the Devil,'* that is, fin and wicked nefs. Now, how can fin he deftroyed^ or^ what means the fame thing, he fuhje5fed to Chrift^ but by effedling fuch a change in finners as fhall make them, inftead of rebels agaiyift Gody his willing and obedient people ? There is no other poiTible way in which an end can be put to the do- minion offin^ and moral fuhjeoli on to the government of God fubftituted in the room of it. The truth of the matter is plainly this: — Men, by finningj oppofe the government of God : Not his government oi power ^ for this ever was, and ever will, and ever muft be, fubmitted to; but that moral govern- ment which he exercifes over intelligent and free agents. Here is room for oppofjion. Men may reftft'i they have it in their power to refill, that will of God v/hich requires their ohedierice as moral agents. And herein, properly and accurately fpeaking, and herein only, lies the ejfence oi fin^ or incei Nor can it be dcftrcyed^ or reduced under
N 2 moral
1 8o mje Proofs of Univerfal Salvation.
moral fuhje5fion^ but by application to the wills of finners fo as to gain their free and full ccnfent to become the obedient fervants of God. Now Chrifi^ that he might xk\m def troy fin by making mankind the obedient fubje^fs of God, in order to his being qualified for this great and noble zvork^ and placed under fuitable circum (lances for the effectual ac- compuflment of it, was, after he had tafied death for EVERY MAN, cvowued With gloYy and honour *. And,
in
* This fame thought is very clearly and fully exprejTed by Dr. Samuel Clarke, though with no view to ellablifli the pre/ent doSirine, of which I cannot colled from his writings, that he had any notion. His words, which may be the more regarded, becaufe he was fo great a man, are [vol. i. of his wjorksy pag. 197, 198] thefe : * The kingdom of God /irwci-
* pally confius, in his government of rea/onaMe p.nd inielligent
* creatures ; in his beingy^ri/^^and obeyed by thofe, who, at
* the fame time, are capable of difoheying\ — who, in their
* feveral ftations and degrees, according to the light that is
* afforded them, difcern what is right, and approve Vv'hat is
* good, and aSi by ^€\^ free pon/jer, and are conjcioiis of the excel-
* lency of ^virtue, and lo'oe him whom they obey, and are
* made happy by the participation of his perfeftions. This is
* that, wherein principally confifts the kingdom of God. — By
* fiuy this kingdom of God, this his government over the
* hearts and <w'dU of the rational part of the creation, is cppojed
* and nxjithjiood. For \\\2> natural kingdom, the kingdom of his
* pc~jjer, cannot be refifted. In this r^fpeft, the whole world is
* in his hand as a duft of the balance ; he can withdraw from
* all things their very being itfeif, and, with a blaft of his
* mouth, whenever he pleafes, reduce them all into nothing in
* a moment. So that it is a very abfurd notion, which fome
* have entertained, from certain figurative exprefiions of fcrip-
* ture very much mifunderftood j as if the Devil had at-
* tempted
ne Proofs ofUniverfcil Salvation. 1 8 1
in truth, this is the only fuhje^ion, it can reafonably be fuppofed he (hoiild be advanced to regal dignity
and
* tempted to oppofe the Almighty with/ore^, and had contended
* with him for the dominion of the uni'verfe. No : Such repre-
* fentations as thefe are only the nilions of the poets. The
* Devil indeed rebelled agalnfl God; but in the fame fenfe
* wherein wicked men rebel agzind him : Not by thinking to
* refill his pcwer, but by prefumptuoufiy venturing to difoley
* his ivill, in thofe things wherein the nature of 'virfue 2nd
* %'ice, and the very e^^nce of moral go^oernment^ necefiarily
* require that they fliould not be over-ruled and compelled by
* force. For here, the thing which God requires is (h^ free
* confem of the ivill ', which, in the nature of things, is not ' fubjedt to compulfton : Obedience itfelfheing no obedience, where
* there is no polHbility of having ^//^^O'^'^* By yz« therefore ' this moral kingdom of God began to h^oppofed ; by the fins of ' evil angels, and by t.\\tjins of nvicked men : Among whom, as ' they corrupted themfelves by degrees, in departing from ' the living God, the Devil fet up a kingdom of idolatry and ^ great 'wickednefs, in oppofition to the kingdom of God. la ' order to deflrr.y which njoorks of the De'vil, [to deftroy them, ' not by the exercife of omnipotence, but by the estae-
' LISHMENT OF VIRTUE AND TRUE RELIGION, which is
' the PROPER, and only proper destruction of immo-« ' RALiTY AKD vice] God was pleafed to give alTiftance and ' ftrength to the light of nature and reafon, by making ' re'zelations o\ himfelf, from time to time, to the degenerate ' world ; — liril by the Patriarchs ;— then by Mofes and the ' prophets ; — and at I all by his oivn Sen, who came into the ' world, and loas manifefed (as St. John afTures Ub) ** for this '* caufe, that he might deftroy the works of the Devil ;*' that ' is, that he might root out idolatry and fuperftitious worfliip,
* and reiorm men from debauchery and all unrighteous prac- ' tices ; that by the knowledge, worlhip, and love of the one ' p-ue God, and m&her of all things, in purity andholinefs of
N 3 • life,
iSz ^he Proofs ofVnlverfal S ah at ion,
and power^ at God's right hand in heaven, that he might accomplifli. Sinful men 'wtxt before abfo- lutely in fubjedion to the kingdom of God's powers as being unable to make the leaft refiftance to any of its difplays, however fatal they might be in their tendency. There was no need therefore of Chrifi's exaltation^ in order to force finful men to fuch a fubjedion as this. The great thing neceiTary was, as they -^tx^ free agents^ to make them a willing people, in confiftency with their liberty. And to this end it was, that Chrifl was crowned 'voith glory and honour : And this end\^t mufl: accom- pliih, before it can be faid, either with propriety or truth, that all things ere fuhje^led to him^ in that latitude of fenfe, in which the writer of this epiftle has explained thefe vvords, and, ex profeffo^ direded us to underftand them.
The plain truth is, if all things fhall finally be fubje5fed to Chrift^ as they mull be, or this
•life, injuflice, meeknefs, and univerfal charity and good-
* will towards each other, he might bring them back from a ' ftate of general corruption, to beccnie worthy and obedient
• fubjefts of his father's kingccm of righteoufnefs.' The Bodlcr has here exhibited a true and juft idea of Gog's moral hngdotni his principal glory; and of y?», by which c»/j it is cppo/ed and '^withfiood', and of the deflruSiion of Jtn, which is precifely ii\&fame thing with the eji ablijhment of real <virtue. And his whole difcourfe here is a clear and ftrong illuftration of the truth we are upon : Though he did not perceive it ; which to mz is exceeding ftrange, as it is fo obvioufly and na- turally connected with the notion he has given us of the deftruc- tion of Jin f on which alone God's moral kingdom t which is his principal one, can he ere^edt in t\iis Jtnful and degenerate world,
writer
T^he Proofs ofXJniverfal SahaUon, 183
writer has not argued juflly and fairly ; I fay, if ALL THINGS, without any limitation, or exception, fhall be brought undtr fui^je olio /i to Chrift^ then the time mud come, Jboner or later, in this ftate or fome other, when there fhall be no rebels among the Tons of Adam^ no enemies againll the moral go- vernment of God. For there is no way of reducing rebels^ fo^as to deftroy their charader as fiich^ but by making them willing and obedient fubjeBs. And with whattruth can it be affirmed, that all things, leaving nothing in referve to be excepted^ [for the apoflle, it is to be remarked here, is exprefsly fpeak- ing of all things in this unlimited Jen fe\ are fubjeBed to Chrifty when millions of finners (according to the common opinion) are finally left to blafpheme both his and \\\s father^ s name, as being prompted thereto by the unsubdued unconquered enmity of their hearts ?
It will, doubtlefs, be faid here, thefe rebels will all be confined, at the great and lafl day, in the prifon of hell, and in this fenfe be brought under fubje5lion to Jefus Chrift. But, this fuhjeclion not- withftanding, they vv'ill flill continue the enemies of God^ and as much unfubje6l:ed to the government of Chrift, as his willing and obedient fervants, as ever. How then can it be affirmed, that all THINGS are brought under fiibje5lion to Chrift? If thefe finners (lill continue in their ;Y^^///i?;7, and are really (though in hell) the willing fervants y not of Gody nor of his Son Jefus Chrift^ but oifin and the D^iv/, they are infallibly as yet in a flate of non^
N 4 fubje^ion
184 T^he Proofs ofVniverJal Salvation,
fuhje5lion to the government of Heaven, in a true and proper fenfe ; yea, I mayjuftly fay, in that \^xy fenfe in which they^ were fo when Chrill came into the v4^orld/2?r thiir redu&ion: It" may there- fore, with as much truth be faid then, as now y nay, with much more, we fee not yet all thvi7s pit under fuhjeElion to Chrift : Ncieher (according to the generally prevailing dodlrine) (hall we ever fee thts-i though we have {ttn Jefus crowned with glory and honour : To be fure, v/e fhall never fee this, in that latitude of fenf^, in which it is here faid, all things are fuhjetJed to Chrift \ which things are fpokcn of, in the prefent tenfe, as aHually in a fiate of fubjedion to him, becaufe, in the final ifiue of his adminiftration, they certainly will he.
I may add here, with great prgpriety, as well as ftrength of argument, if all things, without ex- ception, Hiall ht fiihjeEisd to Chrift^ then deaths the SECOND as well as i\\z firfi deaths will be finally iwallowed up in vlciory. None doubt but that ihtfirfi death will be fo far deftroyed, even with refpe6l to the wickedy as that they fhall be again reflored to life. And it fhould feem as jgfl and necelTary a confeguence from this fcripture, that the SECOND DEATH alfo fhall be deflroyed. -For this is as truly an ener/iy^ in every fenie that can bei^-. afTigned, as i\it fir fi death. And as tht firfl death is one of the things that fliall httfuhje&ed to Chrifl^ that is, he dcft.royed\ the argument holds as flrong for his conqiiefi of the second death, becaufe all THINGS muft htfuhje^Ied to "himy fo univerfally-, in a
The Proofs of Ufiiverfal Salvation, i g 5
fcrtfe/^ unlimited, as that nothing Jhall he left un- juhjeSfed, If any (hould be difpofed to fufpea:, that this reafoning lays too great an emphafis upon the words, ALL THINGS, and is too rigorous in extending the lenfe of them, I truft he will acquit me of all blame upon this head ; for, if there is jufl reafon for blame, he mud throw it upon the author of this epifile, and not upon me : For I only ufe his argument, which, \ am fare, concludes thus much if it concludes any thing at all.
I (hail only fubjoin to what has been hitherto faid, that if I have, given the true meaning of the 9th verfe, which is thus rendered in the para- ph rafe, IVefee J ef us, who, for a little while, was made inferior to the angels, that he might be qua^ lified for thefuffering of death, crowned with glory and honour, that he might prof ecute the grand inten- Hon of his death, which, by the grace cf God, he tafted for every man: I fay, if we have given the true fenfe^of this verfe, more efpecially the laft claufe of it, it will very much favour that univerfal fuh- jeElicn to Chrift we have been pleading for. For, according to this conftruciion, the grace of God, his love, good-will, or kindnefs, is the original y>n;;^, or>ra^ of the death of Chrift: Now, this love of God being univerfal, the death of Chrift was uni- verfal too -, and having died/.r all, he is crowned with glory and honour, that he might profecute :he benevolent intention of his death, which was, the fi'^al falvaiion of all, by vtducmg all under fuhjemon to God^% his willing and obedient ferv ants.
The
r86 l^he Proofs of Univerfal Salvation.
Thcfenfe we have put upon the paffagc of fcrip- ture we have been confidering^ will be very much illuftrated and confirmed by proceeding to the ne^t that deferves particular notice upon this occafion % which is that parallel one, in the fecond chapter of the epiftle to the Philippians, where the apoftle, having fpoken of the humiliation of Chrifl, even to the death, goes on, and fays, ver. 9, 10, II, "Wherefore God hath highly exalted him, " and given him a name which is above every *' name, that, af the name of Jefus, every knee " fhould bow, of things in heaven, and things in " earth, and things under the earth ; and that ** every tongue fhould confefs that Jefus Chrifl is *' Lord, to the glory of God the Father." The following things are eafily obfervable in this text:
1. That the exaltation of Chrifl: was not merely confequent upon his humiliation to death, but the
♦ reward cf it. This will readily be acknowledged a point beyond- all difpute.
2. That this exaltation of Chrifl confided in God's giving hir/i a name above every name •, that is, dominion fuperior to all other. For 'tis pbin, by nnme we are here to underfland authority^ power ^ dominion. Hence, in Heb. i, 4, Chrifl's fuperiority to the angels, in point of dignity and power, is expreded by his' having obtained a more excellent name than they. Hence alfo our Saviour, fpeaking of this name which had been given to him, fays, Matt, xxviii. 18, *' All power in heaven and earth
'' is
^he Proofs of Univerfal Salvation, 1 87
•* is given. to me." And what is here called God's giving him ci name above every name^ is exprefifed, Eph. i. 20, 2 1, by his " fetting him at his own " right hand, in the heavenly places, far above all "principality, and power, and might, and do- " minion, and every name that is nam^ed, not only " in this world, but in that which is to come." The name then given to Chriil, in rev/ard of his fufferings and death, was univerfal dominion. To be fure, none will exclude this^ whatever elfe they may include in its meaning. And this is ail I con- tend for.
3. That the final cause of God's giving to Ghrift this univerfal dominion was, that he might univerfally reduce things under fubje5iion to the moral kingdom of God, which was now under his ddminijiration. This is fully and ftrongly cx- preflcd in thofe words, " God harh given him a " name — that, at the name of Jefus, every knee " fnould bow, of things in heaven, and things in '^ earth, and things under the earth ; and that *' every tongue fhould confefs that Jefus Chrift is '' Lord, to the glory of God the F-ather." Inter- preters differ {^j) as to the precife meaning of
the
(57) Interpreters di^er'\ Dr. Whitby, by things in hea'ven^ underlUnds the holy angels ; by thinis in earth, men ; by things under the earthy the dead, who, being raifed by Chrift, fhall acknowlecge his power. Mr. Peirce paraphrafes the things in h:a'ven and earthy * heavenly and earthly beings ;* that is, as 1 fuppofe, angels in heaven, and men on earth. By the things under the earth, fays he, * are included the dead, as
' Chrift
1 8 8 T'he Proofs of Univerfil Salvation.
the enumeration here, " things in heaven, and *' things in earth, and things under the earth ;"
But
' Chrift is " mah Lord of both the dead and llving^^ Rom.
* xiv. 9 :' Though, as he adds, * 1 fee no neceflity of con-
* ^ning this expreflion to them ; for the fallen angels may be ' alfo comprehended In it.' Wolfius is of the fame mind, thinking the things in hca^ven, and earth, and under the earth, may well be explained by the fimilar phrafes that are ufed, R-ev. V. 13. He fays, * Hsc omnium optime ex fimili phrafi
* Jpannis, Apoc. v. 13, exponi pofTe videntur : K«.t ritxv
* x1tcrjM,a, S i(f\iv Bv ru ov^avu (en iTrov^ancc) , zca sv rv) yr, (en zTTtf-io.),
* xai VTTQy.ixlu rvji; yrjq (en zcclccx^o'na,) — viKovcrcc Xehvloc<; — ' And
this was the opinion of meft of the ancients, as this author fojnmarily reprefents . their fcnfe in the following words
of Chryfoftom : ^ TovIbctIiv 0 xoaiJ.o<; Tra?,' y.oci avUXoi, y.ai avG^WTroJ,
* y.Gt.1 c'cii^ovzq, 'h oli y.ot,i, qi hy.oiioiy y.cci ot ay(.oc,^.u)7\o',.'* But the moil
eafy, natural interpretation of thefe phrafes, is given by Mr. Hallet, in his Notes on particular textsy vol. i. page 27. * It is,
* (fays he) an old and common method to divide the world into
* three parts, hea'ven, earthy and 2^ place' under the earth. By
* the laji, I apprehend, is meant they^«. This feems to
* appear from the following palTages : Exod. xx. /}, " The ** likenefs of any, thing that is in heaven above, in the earth •* beneath, or in the <vjatcr under the earth. '*'' Nehem. ix. 6, " Thou haft made heansen, — the earth, — the feas'^ Exod. *'xx. 2, ** For in fix days the Lord made he&'ven^ and earth, ** they?^, and all that in them is." Pfal. Ixix. 34, ** Let " the heanjen and earth praife him, t\iQ feas, and every thing **-.that moyeth therein.'* R.ev. v. 3, *' And no man in ** bea"jen, nor in earth, neither under the earth, and fuch as *' are in they^^." From thefe texts it feems plain to me, that *-jhe things under the earth muft be the things in the ^waters •'which are under the earth, as the expreflion is in the fecond 'commandment.^ From cosnparing the former texts, we fee
* what fome call under the earth, the others call they^^/, ox ths
** fwaters:^
ne Proofs of Univerfal Salvation. 189
But yer, they all as one agree that mankind univer- fall)\ whether livings or dead, are comprehended in it, which is as much as the prefent argument re- quires- The great and only queftion therefore to be debated is.
What are we to underftand by t\\d,t fuhjs Bio Jiy Chrifl was exalted that he might reduce mankijid under ?
The common opinion is, that it was a free and voluntary fubjedion, with refpedl to feme among them •, and a forced one, with refpecl to all the rcjl^ at the great and general judgment, when they fliali be obliged, by the feperior pov»'er of Chrift, to fubmit to him as thtrir Lord. But this is evi- dently too low and redrained an interpretation, and falls vaflly below the jull and full import of the apollle's words. They are certainly capable, and without the help of any force to ftrain their fenfe, of being underftood to mean a willing fub- je6tion with refpect to all, and not fome only. And this indeed is the fenfe thac/r/? offers to the mind; and it is fo obvious and natural, that, perhaps, no other could have been thought of, had not previoufiy received lyftems made i: necelTary. When the apoftle fays, Chrift was exalted to regal
* ivaters. And To the defign of the apoftle was to fiiew, ibaf
* all the creation vjas to boifj the knee at the name of ye/us.* li this (hould be the true fenfe of thefe phrafcs, the thought here defigned to be conveyed is the fame, for fubftancc, with that in Eph. i. 9, 10, and Col. i. 19, io ; which we have before largely explained.
I dignity
igo Tie Proofs ofUniverfal Sahatioft.
dignity and power, that every knee might hm) to him^ and every tongue cpnfefs that he is Lord, to the glory of God the Father, the juil and full meaning of what he affirms is, " that he was thus highly exalted, not that he might, by fu- perior power, compel mankind, who are free agents^ to fubmit to his authority and government, owning him, by conflraint^ to be their Lord ; for there is no moral worth in {\^z\^ forced fuhmiffion : But, that he might, being now qualified for it, ufe fuch means, in the execution of his regal trud, as ihould influence them unlvcrfally, fooncr or later, in a rational moral waf, and as is befitting /r^^ and in- telligent agents-i to how down before him, practically confefTing him to be Lord^ to the glory of the Father."
So far as Chrifl is now in the execution of this power, which was conferred on him, in reward of his humiliation, it is the truth o^ fatl^ that he is, in THIS WAY, endeavouring to reduce mankind under obedience to him, by approving themfelves faithful ftihj eels in that kingdom cf God q^ w'hxch he has been conilicuted head and Lord, The firil thing therefore we read of, after all power in heaven and earth had been given to him, is, the commiffion he gave his apoRies to go, and haptife all nations, teaching thera to ohferve whatfoever he had commanded. Matt, xxviii. i8. And the whole gofpel difpenfation, net only its miniflers, but its doftrines, precepts, ordinances, rewards, and pu-^ nifliment?, are evidently defigned, and \\{zdi^ by
Chrifl,
^he Proofs of Unherfal Salvatiofi. 191
Chrift, as head of the mediatorial kingdom, in order to bring men univerfally into that obedient fuhje5!ion to the laws of righteonfnefs, which is the grand fubje(5live qualification for rational and eternal happinefs.
'Tis true, he will not, in thisJlaU, prevail upon fjl willingly to bow down before him as their Lord. iNlultitudes, notwithftanding all the methods of his wifdom and grace, will ftand it out, refufing to have this man to rule over them. But fhall their prefent ohftinacy defeat the glorioufly extenfive de- fign of his being exalted at the right hand of God in heaven ? May he not, in the next ftate^ reduce thofe under fubjedlion, whom he was not able ef- fed:ualiy to work upon in ihis^ in any of thofe moral ways, he might think proper, as their moral governor, to ufe with them ? Where is the ab- furdity of fuch a fuppofition ? Why fhouid it be thought unreafonable or incredible ? There would be no difficulty at all in admitting, that Chrift might ufe means with finners, in the 7iext ftate^ in order to his making them good fubjeols in the 7noral kingdom of God, and fuch means too as (hould be effeoiual to anfwer this end, were it not for the previoufly imbibed notion, that the prefent fate only being intended for the recovery of men to virtue^ thofe, who are not recovered now^ muft be made miferahle in the next ftate^ which is a ftate of endlefs torment : Whereas, even the very torments of the other world may, in perfect conriftency both vvi:h reafon and fcriitwcy (as wc fhall fee in
its
192 "The Proofs of Univerfal Salvation^
its proper place) be confidered as means^ unc(ef the government of Chrift, in order to awaken the attention of the fubjedsof them, bring them to con- federation, and finally gain the conjent of their wills to become the willing people ox God. And if Chrift was exalted for this end, that every knee fljould how to himy and every tongue confefs his right of dominion, to the glory of the Father ^ I fee not but he muft fail of accomplifhing this end^ if mankind imiverfally, fome time or other, in this ilate, or a future one, are not in fa5i reduced under a willing and frauiical fubjedion to his go- vernment.
It will be of little avail to fay here, that the end of Chrlil's exaltation will be anfwered, as, at the great and general judgment, the faints fhall be rewarded as his good and faithful fervants^ and /inner s fent away to hell as \i\%fuhdued enemies^ For the genuflexion and adoration^ here fpoken of, are evidently voluntary a6ls of moral agents, brought into an obedient fubje^lion to Chrill : Whereas the damned in hell do not thus bow before him in practical acknowledgments of his dominion, to the glory of the Father. The only fubmiiTion in- deed they are fuppofed to be -birought to, is a forced one *, and confequently, they no otherv^'ife bow down to Chrifi than as hardened and conder/ified malefa^ors. And what a poor low kind of fubmif- fion is this, in comparifon with that we are pltad^ ing for ! It is not worthy of being irentioned- A moft weighty confideration truly 1 and may
very
I'he Proofs of Ufiiverfal Salvatio?t» 193
very well be looked upon as a good argument in favour of the interpretation we have given of this palTage : Efpecially, if it be remembered, that the reward bellowed on Chrift for his humiliation in our flefl-), was not /imply an exaltation to dominion, but to dominion ififuing in the redu^ion of all under fubje^ion to him. This reward therefore will be great, or comparatively finally according to thcfenfe in which we underftand this fubje^i on. If ail men^ without limitation, are wrought upon, under his mediatory reign, fo as to become the zvilUng and obedient fubjeEls of God's moral kingdom, his reward will be c-arried to the utmofl height of glory : whereas, if multitudes, the greater part of the human race (as the common thought is) will finally continue rebels^ and, as fuch, be everlaft- ingly bound in chains of darknefs, his reward will be, comparatively, but low zx\Afmall,
'Tis readily acknowledged, the glory of Chrift's power, as head of the government of God, will be illuftrioufly difplayed, if by force only he finally fubdues obftinate finners : But it mud, ac the fame time, be faid, the glory will be fmall^ very fmally in comparifon with what it would be, if he fhould univerfally conquer their rebellion, by fo working upon them as to difpofe and influence them, with the freedom of moral agents^ eternally to adore before him as the obedient fiibjeuls of God, There is no room for difpute here. The reduc- tion of one rebel-finner under a voluntary fuhje^i on to the divine government, will refled more hcuour
O on
194 5^*^^ Proofs ofUniverfal Salvation.
on Chrifti as feated at the head of God's kingdom, and tend more to the glory of the Father^ than the forcible conquefl of multitudes by fuperior power only. And herein, it feems to me, lies the fupe- riority^ as well as dijlinguijhing glory^ of Chrift's dominion, that it will, under his wife, and righ- teous, and gracious management, prove finally effe^ual to the redu5fion of the whole human race^ fo as to prepare them for a happy immortality. And how glorioufly heightened, in this view of the matter, is the reward of Chrift's humiliation to death, the death of the crofs ! The whole world of men, upon this fuppofition, will, with the free and full confent of their wiils^ bow down before him inchearful, thankful, humble adora- tion of his wifdom, and power, and grace, dif- played in the methods by which he has wrought upon them, as moral agents^ reducing them under a voluntary fubjedtion to God, and, in this way, fitting them for final and everlafting happinefs : Whereas, according to the common interpretation, the greateli part of the human kind v^ill no other- wife be ever prevailed upon to acknowledge him as hord'i than as chained rnalefa^fors fubmit to the fuperior power that confines them. There is cer- tainly more honour done to Chriji^ upon the prefenP fcheme than the co?nmon one •, and the reward of his fufferings will turn out, beyond all ccmpari- fon, a greater as well as a piore eminently worthy gift^ from his infinitely benevolent God and Fa- ther. And this voluntary genufiedion of the
whole
Tthe Proofs of Vniverfal Salvation. 195
whole race of Adam before Chriil, as prime mini- fler in God's kingdom, may alfo, upon this inter- pretation, with a much greater emphafis, be faid to be to the glory of the Father* Perhaps, the thing hereby meant is, that it will be to his glory ^ as it is that which will make way for the coming on of that eminently glorious difpenfation^ when God^ even the Father^ ihall be all in all. Compare this ie>:t with what is faid upon the following ones before I proceed to which, I would ju ft add.
That thele words of the apofble, we have been confidering, if not a quotation from IHuahxlv. 23, are, at lead, an allufion to it. The whole para- graph, as it ftands in the prophecy is, '' Look " unto me, and be ye faved, all the ends of the " earth : For I am God, and there is none elfe. " I have fworn by myfelf, the word is gone out *' of my mouth in righteoufnefs, and fhall not '' return, that unto me every knee fhall bow, and *' every tongue (hall fwear. Surely, fhall one fay, " in the Lord have I righteoufnefs and ftrength : " Even to him fhall men come, and all that are " incenfed againft him fhall be afhamed. In the *' Lord fhall all the feed of Ifrael bejuftified, and *' fhall glory." I fhall, without any formal rea- foning, from this pafTage, leave it with every un- biaffed reader to judge, whether, by all the ends of the earthy by every knee^ and every tongue^ it is not more obvious to underftand the whole world of men, than a few of them only ? As alfo, whether, by their bowing the biee^ it is not more natural to
O 2 underftand
196 T^he Proofs ofUniverfal Salvation,
underftand a voluntary^ than a forced fubmifTion ; a fubmiffion oi freedom and love^ rather than of conjlraint ? And if fo, whether this prophecy can be juilly faid to be accompliftied, according to the full fenfe of the words in which it is delivered, but in agreement with the dodrine we are proving : Upon fuppofition of the truth of which, it may have a mod glorioufly extenfive fulfilment.
I am not infcnfible, this prophecy of Ifaiah is quoted by the apoftle Paul with an immediate re- ference to the general judgment. For having faid, Rom. xiv. 10. " We (hall all (land before the ** judgment-feat of Chrift," he adds, in the words that next follow, " For it is written," [tHat is, in Ifa. xlv. 23] " As I live, faith the Lord, every knee *' fhal'l bow to me, and every tongue fhall confefs *' to God." But it can by no means be argued, from this application of this prophecy, that it had nothing in view beyond i\\t fuhmijjive acknowledg- tnents that fhould, at the day of judgment, be paid to Chrifi^ and herein to God ultimately, who con- llituted him. judge of the world. This was doubt- lefs one thing intended in the prophecy : For which reafon it might pertinently be thus applied by the apoftle. But then, his thus applying it is no argu- ment, that it meant nothing more. An inftance parallel to this, and a decillve illuftration of it, we have in the fecond chapter of the A6ls, where the apoftle Peter applies that prophecy in Joel, chap. ii. 28, which foretells that God would *' pour out his Spirit, in the laft days, upon all
The Proofs ofXJnlvcrfal Salvation. 197
" flelli," to the out-pouring of the Spirit upon the apofiks on the day of Pentecojt, This was, no doubt, one thing intended to be pointed out by this prophecy \ and for this realbn, it was juftly applied in this cafe. But it is cerrain, it was not all that was meant by the divine Spirit, Nay, the greater f>art of expoHtors extend the meaning of this prophecy beyond every thing that happened in the apoftle's days •, making it to look forward to a more glorious out-pouring of the Spirit in times yet to come. And herein, I am well perfuaded, they fall in with the real mind of God in laQ delivery of this prophecy. In like manner, this prophecy of Ifaiah, though it includes a bowing hefore Chrift at iht: great day^ and is therefore juftly applied by the apollle in that fenfe, may yet have a further meaning, and look for<^ard to a far Kore noble and glorious fiihje5liony fuch a fubjedtion of mens "juills to the will of Jefus Chrift^ as (ball influ- ence them univerfally to fall down before him in voluntary y humble y and grateful acknowledgwentSy that he " is Lord, to the glory of the Father.'*
The next portion of fcripture, in proof of the proportion we are upon, I fhould efleem decifive of itfelf, was there no other text in all the Bible of the like import. It v.(as this indeed that firft opened to. me the prefent fcheme, lerving as a key to unlock the meaning of many paflages, in the facred writings^, which before 1 could never underftand. You will find it in the ill Epidle to
O 3 :hr
198 The Proofs of Univerfal Salvation >
the Corinthians, xvth chapter, from the 24th to the end of the 29th verfe. And, as I lay great ftrefs upon this important pafTage, and think that it will fet this whole matter in a clear and ftrong point of light, I fhall, to prepare the way for the oh- fervations I have to make upon it, prefent to the reader's view the text itfelf, together wi^h a pa- r^/>^r<i2y^, containing what I judge to be its true fenfe.
Text.
24 Then comet h the end, when hejhall have delivered up the kingdom to God, even the Father-, when he Jhall have put down dl rule, and all au- thority, and power ^
Paraphrase.
After that [the refurreSlion of ^^ faints at Q\in^% fecond coming'] fhali be the end, when Chrift fhall have delivered up the mediatorial kingdom to God, even the Father •, when he Ihall have put down all principality, and authority, and power. Only, take care you do not miftake my meaning. I do not intend to infinuate, as though the end would come, that is, the fcene of providence, with re- fped to the fons of Adam, be Ihut up, IMMEDIATELY after the advent of Chrift to re- ftore the faints to happy life. For obferve, I have conned:- ed the endy not only with Chrift's
^he T roofs of Univerfal Salvation. 199
Text. Paraphrase.
Chrift^s delivery of the king- dom to the Father^ but with his having alfo put down all principality^ and authority^ and power : And upon very good
25 For he muft reafon ; For he muft ftill reign till he hath put reign, and go on reigning, all ene?nies under his till he has totally fubdued feet, all enemies, and fubjeded
them to his dominion, as head of God's kingdom ; which may require a long time J God only knows how long, for its accomplilhment. And let it be particularly
26 ne laft enemy obferved, the laft enemy that that fhall he defiroy- is to be deftroyed, and that ed is death, muft and fliall be deftroyed,
is DEATH, I mean, the se- cond DEATH ; that death which wicked men mufl under- go^ before they can be made the willing fuhjeols of Jefus Chriu, and fo fitted for an happy immortality : Nor let *. this feem any thing ftrange ;
27 For he hath put For God hath purpoied, that all things under his all things fliall be sub- feet. But when he jected to his Son Jefus faith^ All things are Chrift, Only, when it is faid,
put O 4 ALL
200 T'be Proofs of Univer/al Sahatioiu
Text. '' ' ^- Paraphrase.
put under him^ it is all things ihall be suB-^ manifefty he is ex- jected to Chrift, it is ob- cepted which did put vious to perceive, that that all things under him. glorious Being is to be ex- cepted, who fubjedled all 28 And when cU things to him. Atid when things Jhall he fuh- all things fliall, in event, or dued unto him, then fact, be reduced undery^^- Jhall the Son alfo him- jeSlion to h i m , t h e n , an d n ot felfbefubjetluntohim till then, however long a that put all things fpace of time it may re- under him^ that God quire for its accomplifhment : may be all in alU then, I fay, (hall even the Son himjelf be fubjed to him who put all things under him, that god may be all in
ALL,
If I have, in the above paraphrafe, exhibited the Jen[e the apoille really intended to communicate to his readers, there is no room left for difpute, whether alt men jhall finally be faved. It remains now to make it evident, that I have not, in any elTential point, mifreprefented his meaning.
Only, before I come to this, it may not be im- proper to clear the connection of the words, and point out tht fpecial part they bear in the difcourfe to which they are related. And here it may fufEce to obferve, that the apodle having, in the former pari of the chapter^ largely proved the certainty of 9 a refurreCfion
I'he Proofs of Vniverfal Salvation. 201
a refurre5iion from the dead^ from the certainty of this fa5ly namely, that " Chrifl: has rifen from the dead," whereby he became '' the tird-fruits of them that " llepti" he goes on, in the 2 ift and22dyerfes, fum- marily to lead our thoughts up to the uuq fources both ofdea/bi and oHife after death -^ deriving x\i^ for- mer from Adam^ the latter from Chrifl. His words are thefe, " For fince by man came death, by man alib " came the refurrection from the dead. For as in " Adam all die, even fo in Chrift fliall all be made " alive." It is, with me, beyond all controverfy evident, that the apoflle is fpeaking here, not of a partial y but tmiverfd refurreiSlion , not of the re- furredlion of the righteous only, but of the ivhole race of Adam* For he not only affirms, that death came by Adam, and the refurretlion by Chrijl'., but that the same all who fuffer death through Adam, fliall through Chrift be made alive. The compa- rifon between the damage by Adam^ and the advart" tage by Chrift^ lies in this very thing. As by the former came deaths fo by the latter comes ///>, and to tht fame perfons. The particles (c(nri^ and o'jtco^ as and fo^ which point out a comparifon in the apoftle's words, and compleat it, necefficate this fenfe. Only, it (hould be well regarded, the apoftle does but briefly and fiimmarily fpeak here of the damage by Adam^ and the advantage by Chrifl, And had he no where elfe opened his mind more fully 2ind ^particularly upon this matter, the utmoft we could have argued, from his words, would have been, '' that as all men die in Acjam, fo in Chrift
they
1102 7he Proofs of Umverfal Salvation.
they iliould all be delivered from this death by a refurredtion to life." But as he has largely, and ex profejfo^ treated of this fame point in his Epiftlc to the Romans, we may explain, we ought to ex- plain, we fhould deal unfairly if we did not explain, what he fays here^ by what he has delivered there. And if we thus explain his words here, their amount will be this, '' not merely that all men fliall be delivered from the death they fuffer in confe- quence of Adanis lapfe, but that they fhali be de- livered from it, in confequence of the obedience of Chriji, with abounding advantage, that is, fo as to reign in life for ever'^ See the interpretation we have given of Rom. v. 12, to the end. The apoftle, having fettled this point, and, as I ima- gine, in this fenfe, proceeds, in the following 23d verfe, to obferve, " But every man in his own '' order •, Chrifl the firft-fruits, afterwards they that *' are Chrift's, at his coming.'* The thought he would fuggeft, perhaps, may be this, namely, *' that God would obferve 2LJuft decorum-^ keep to rule and order with refpedl to all men (58), in the
(58) Keep to rule and order ivith refpeSl to all men J\ This, it may be, is the true meaning of the phrafe iv tu ihu rocyi^uli. The word ra^/xa is no where elfe ufed in the New Teftament. But the fubflantive t«|k, another noun from rua-a-co, of like fignificatlon, we feveral times meet with; particularly in I Cor. xiv. 46, where it is ufed in this fenfe : Let all things be done [sv(7.xyiff'ivu'; if-on y.cclcx, rx^n/] deitntly and in order. Agreeably to this fenfe, iv ra^ei, ^»a ra^eu^, are rendered, in Stephens's juftly entitled Th/aurus Lingua Graca, compojjte, concinne, decor Ci opportune ; as alfo, mn temere, fed confiituta cert a que rat zone.
great
T^he P7'Oofs ofUniverfal Salvation. 203
great affair of making them alive after deaths that is, (o alive as to reign in happy life ; for (as has been faid) this is the advantage by Chriji, that is oppofite to the difadvantage by Adam^ of which he had been fpeaking. Accordingly, that God might keep to order ^ obferve 2l preper decorum^ it is faid Chriji is the firft'fruits from the dead, that is, the firft that was raifed from death to immortal happy life^ hav- ing been previoufly prepared and qualified for it; and not only fo, but his refurredtion was an earneft, pledge^ or affurance to all men, that they alfo lliould be raifed to a like immortalityy when it could be done in confiftency with due order. Jfter Chrift^ thofe that are his^ that is, believers in him, the true followers of him, fuch as have lived to him, and died in him, fhall he the next that are raifed^ notfimply to life, but to immortal happy life^ as, by being Chrift's^ they ?irt fitted for this life, and may be raifed to it conformably to order : And this their refurredlion fhall be effected at his comings that is, his fecond coming, his coming at the end of the world, or of this prefentftate of things. Or, perhaps, the apoftle might intend to fugged, by the phrafe, 'Ey.afrroq h iv Tw tJ'ico rayfxxTi^ that man- kind will be hereafter railed, not Jmply to life, but to happy life ; not all at once^ but fuccefjively ; not all together y but in different ranks or companies. And then his meaning, in this verfe, will be, '* Chrift is the firft firuitSy thQ pledge or ear;:eft of a refurrec- tion to immortal happy life with refpedl to all men ; but every man fhall be raifed to this life 11^ his
OWN
20-4 Tl^^ Proofs of JJnherfal Salvation^
OWN RANK, IN THAT COMPANY, UNDER THAT
STANDARD^ to whlch he properly belorigs (59).
The
{5,9") In his 6<wn rankt in. that company ^ Cffr.] The wor«3 'sr&yit.a.^ though ufed no where in the New Teftament but in ibis place, is yet feveral times ufed by the LXX, with w'aom it feeras to be a military term, as it often is with the befl: Greek writers [fee Stephens's Lexicon ypon this fwsrd^ together with Ta|K, and rajro-w^ from whence they are both derived]. The LXX have ufed it once [2 Sam. sxiii. 13] for the Hebrew word \W\ cater^a^ a troop. In the ether pbces, which are all in i\{Q/econd ?^ndi tenth chapters oS IMambers, it is the tianllation of *5Jl*?-> which Euxsorf renders 'vexillumj and our tranflators a Jiandard<. The verb 7^% Vkhich occurs ia Canticles, Bux,torf tranflates by 'ue.xillum ^rigsre, our tranflators have the word banner^ and the LXX' T:a.G-cu ; which verb, when applied to military affairs, (as it very frequently is) iignifles to dranv np troops in order of battle, CJ to range them under their proper ft andards, or hannsrs. The paflage before us may then, in ftri£l propriety, be rendered, injery man in his omm ranky or, in his civn company-, or, under hss mjun ftandardy or banner. The expreflion naturally leads one to think, that the whole body of mankind will he fuccejively jaifcd to happy life in different rctyy-cilas, according as they become qualified for it by being Chrift's, by being formed by him to a mettnefs for a blejjid immortality ; for the fr^ tayij.a, is to confift cf thofe that are Chrift^s at his coming, that is, thofe who have been prepared by him, under the prefent ad- jniniftration of his kingdom, for a reign in life when he Ihall appear iht fecond time. Perhaps the apollle John, in his book of Revelation, might mean the fame thing with ivhat the 9poftle Faul would here fuggeft, when he fpeaks, chap. xx. 5, ef the FIRST RESURRECTION, that IS, of the refurredHoQ of the FIRST COMPANY of the fons of Adam to a glorious IM^70RTALITY. Accordingly, this feems to be the explication of its meaning in the following verfe ; for the partners in this
rcfurredioQ
^he Proofs ofVniverfal Salvation, 20^
The FIRST COMPANY that fhall be railed to this happy life are the faints^ at Chrift's fecond comng. — And here, you obferve, the apoltle comes to a
pau[e- —
refurrei^ion are there pronoanced kJefed*, And why? Not bccaufe their deliverance from death, fimply in iticif, pre- ceded that of otheri in point of time , but becanfe the /ecoad death Jhould huDe no pozuer ouer them^ as it would have over the wicked ; and becaufe they fhould be kings atJ priejis, and reign ijcith Chriji a thovfand years : Which thoufand years are mentioned, not becaufe they ihould no longer live and reiga with Chrift [for they are faid» in the twenty-fecond chapter, 5th \t\{Qy to live and reign v/ith him a? "rovj af^yyaj twv oh-^vutv^ for ages of ages'] ; but becaufe, during this period, no attempt fhoald be made from any quarter to diilurb their peace and happinefs ; as alfo becaufe the rejl of the dead, the wicked dead, though rafed to life before the expiration of this period^ could not, till it had run out, be fo raifed to it as to live without dying again, or to reign ^'ith Chriji as kings and pr lefts* The one only thing, as it appears to me, that can give force and emphafis to the epithet first, here applied to the refur^ reciiony is, its being the firft general lyfurredion of meuy not fimply to life, but to live happily iu a glorious reign ifjith Chrift ; and the apollle John calls it the fir ft refirreclion, becaufe it is thi firft of this fort; obvioufly infmuating, that it would, in God's way, and time, be fucceeded with others of the fame kind, it is true, he has faid nothing in particular concerning any following refurreSlion of this kind; but, by fpeaking o^Sifrft, he has in the general, after the manner of the apollle Paul, in this place, given us reafon to hope for ftill others y the mau- ner, time, and circumftances of which, though hid from our knowledge at prefent, may, in after difpenfations, \iQ revealed, as ftiall bed anfwer the purpofes of divine grac?. -I have but mentioned this interpretation of the apolile John's first HfisURRECTiON, becaufe it would carry me too great a lengtlj
• S;s tie Afftrdix,
t9
2o6 The Proofs of XJniverfal Salvation.
paufe. — Inftead of particularly going on to fpeak of the wicked's being raifed^ fo as that their refurrec- tlon fhoiild be an advantage abounding beyond
to ofFer what I have in readinefs for its fupport. So far as I am able to judge, the three laji chapters of the Apocalyp/e can- not be fet in an intelligible confiftent light, but in conformity to this fenfe oi the/e njoords ', and thus explained, they exhibit a noble, and yet perfeftly confiftent meaning. I ftiall only add, the expofition we have given of the 23CI 4i>^^ verfe of this fifteenth chapter of the fe^d-Epiftle to the Co- rinthians, is truly fignificant and grand; which cannot, as I conceive, bejuftly faid of the other interpretations that are given of it. To explain the words, as moft do, of 7nere order of time', as though the apoftle had nothing more in view than this, namely, that Chrift, in point of time > was raifed/r/?; and next to him, in point of time, the righteous fhall be raifed ; and then the ^vicked: I fay, to give this as the apcftle's mean- ing, is to make him, while fpeaking upon the moft intereft- ing fubjecl, to deliver that which is of very little importance for any to know* E^ery man in his ovjn order — 'are words that ought to be looked upon as carrying in them fome v try Jtgni* fcantfenfe-, which they do not, in the common way of ex- plaining them : Whereas, in x.\\eje?7/evic have put upon them, thev are njajily momentous. For they are made to fuggeft, that the raifing men, not Jtmply to life, but to life that is glorioijly immortal, is not a thing that will be done at randorn, but con- formably to RULE and order. E'very man ftiall be thus mads alinje by Chrif.\ for this is the advantage by him that is op- pofite to the difad-vantage by Adam: But it Ihall be done in DUE ORDER, confiftently with //, meet, ivi/e, proper condudj that is, in one word, when they are previoufly prepared and qualifed for this mercy of God in Jefus Chrift. Or, Ihould the other fenfe we have given (which indeed virtually is the fame) be preferred, it would exhibit the like important meaning ; as it leads ijis to think, that mankind uninjerfally fhall be raifed to immortal happy life, though fucceffi^oely, and in different TuyiJi,ct,Tcc, or companies, as they become// tor it.
the
T!he T roofs of Vniverfal Salvation. 207
the difadvantcige they had fufFered through Adam^ he interpofes, by way oi parentheftSy the 24th, 25th, 26th, 27th, and 28th verfesi then refuming the fubjed: of the refurre^ion^ but confining his dif- courfe about it to the righteous^ without faying any thing of the wicked. And thus the pajfage we are upon is introduced. It is this flop in the run of the apoftle's argument ; in which he has taken care to fuggeft feveral very important truths^ proper to be thoroughly weighed, in their juft confe- quences, before we confider the mediatory fcheme as ihut up, or the wicked in circumftances to be made alive by Chrijl, conformably to order, in the mer- cifully ABOUNDING fenfe, in which ail that die in Adam (hall, in the final refult of things, be tnadc dive by Ckriji,
If w^e critically compare the 23d verfe with the 29th and following verfes to the end of the chap- ter, and conned them together fo as to make out a coherent meaning, we fhall eafily perceive, that the paragraph under confideration is a break in the thread of the apoftle's difcourfe, not happening through carelefifnefs, inattention, or confufion of thoughr, but made upon exprefs defign. This pa- renthcfis^ comprehended within the 24th and 29th verfes, was purpoicly interpofed to bring us to a paufe in our thoughts, and give us opportunity and occafion to reflcdl upon, and duly confider, the great truths that are here revealed ; purfijing them in ihtirjuft tendency^ necejfary comie6lion^ and final refidt : In the doing of which, we fhould our-
5 felves
20 8 T!he T roofs of Unherfal Salvation.
felves virtually continue the difcourfe, and finifli it with refpedt to the wicked-, as the apoflle had done, in the general^ with refped to the righteous^ This, as I imagine, wil], upon the clofeft examination, be found to be the part the pajfage before us bears in the apofllc's argument: Having obferved which> I now go on, as was propofed, to illuftrate and confirm the fenfe we have given to it. And here the following particulars fliould be heedfully at- tended to.
I. Though the apoftle, in this paragraph, turns our view to the end of the mediatory fchemSy the time when Chrift Jhall have delivered up the king- dom to the Father^ yet he has very evidently taken care to do it in fuch a manner as to guard againil the error^ which expofitors, and Chrlftian writers, have flrangely run into, namely, that this fcheme will htfinijhed^ come to its intended period, upon the fecond advent of Chrift, by his then finally and unalterably fixing the ftates of men, whether good or bad: I fay, the apoftle, as though he had it in exprefs view, has taken all reafonablc care to guard againft this moft evident 7nifconftru5fion of his mean- ing, by giving us very clearly and fully to under- fland, that there is a great deal to be done^ after the fecond coming of Chrift, for the doing of which a long period of time was abfolutely requifite, before the plan of God would be compleated, and the whole accompliftied which he had entrufted his Son with the mediatory kingdom^ in order to bring into effe^. For,
IL It
ne Proofs of Vniverfal Salvation. 209
IL It is moft peremptorily affirmed, that an Umverfal fuhje^ion to Chrift (hould yet be ef- fected ; and the affirmation is expreficd in a va- riety of as (Irong and extenfive terms as could well have been nled : As, by " putting down all *' rule, and all authority and power j** by " putting " all enemies under his feet j" by " puttingall things " under his feetj" by "all things being fubdued to " him." All enemies then, yea, all things, muft be fubjeded to Chrift, before he delivers up the king- dom to the Father. The meaning of /to />^r/ of this fcripture is the fame with the two foregoing texts we have already confidered 5 to which therefore I refer the reader, to prevent repetition,
111. It is worthy of fpccial notice, that, before ChrilVs delivery of the mediatorial kingdom to the Father, and the final fhutting up the falutary defign of his being entrufted with it, the lafl enemy wuft he dejlroyedi which is death \ the second DEATH, that death which thofe who die wicked men muft fuffer^ before they cnn be reduced under fulje^lion to Jefus Chrift, as head of God's kingdom, and fitted for an happy immortality* So I have paraphrafed the apoftle's words, and, I think, for 'weighty reafons. They are thofe that follow.
I. It is evident, from the whole tenor of the New Teftament, that thofe v/ho are not Chrift'Sy that is, the reft of mankind, the wicked and im- penitent, thofe who have habitually indulged to fin while they lived, and then died in a ftnful
P ftate J
2 1 o T!he Proofs of Univerfal Salvation.
ftate : I fay, 'tis evident, with refpeft to thefe,, that they muft fuffer a second death. Hence the wages ofjin^ after the firft death has been fuffered, is faid, by the apoftle Paul, to be death. And the apoftle John, fpeaking of the wicked^ after their refurredlion from the death they fuffered in Adam, declares, that they fhall be *' cad into the *' lake of fire," which, fays he, " is the second ** DEATH." And the " refurredion to damnation," the " going away intoeverlaftingpunifhment," the *' being caft into the furnace of fire, where there -^' fhall be wailing and gnafhing of teeth," mean the fame thing, in the facred dialedl, with the fe- cend death,
. . 2. This fecond death may, with as much pro- priety, be called an enem)\ as the firft death. Would the firfl deaths if not deftroyed, be an enemy to men's admifTion to a glorious immortality^ an enemy fo as abfolutely to prevent it? The Jame may be faid of the feccnd death, and with more emphatical truth. And let any fenfe be af- figned, in which the frji death can properly be fpoken of as an enemy ; and it will at once be eafy to make it appear, that the fecond death is, in the fame fenfe, as truly an enemy, and much more fo. It is this indeed, if not deftroyed, that -will prove the hitterefi enemy to the happinefs of mankind ; and fuch an one as will be a vifible .ft"anding demonftration, that they are not as yet reduced under fuhje^iion to Jefus Chrift, as the faithful and obedient fervants of his kingdom. .^. This fecond death, ftfi(^ly and properly fpeak-
l^be Proofs of Vniverfal Salvation. 211
ing, is THE LAST ENEMY, and the only one that is fo. For it is an enemy that has no exiftence //// after xh^Jirft death is fo far deftroyed, as that thofe who are under its power are again reflored to life* For it is after the wicked have been raifed from the dead, that they are ccift into that lake of firey which the fcripture calls the fecond death. As therefore the fecond deaths or that which wicked men will fuffer in confequence of their ozvn Jins, is a LATER ENEMY than the frfi deaths or that death they fuffer in confequence of Adam's lapfe^ \t fhould feem reafonable, as it is obvious, when the apoftle fays, " the lad enemy, which is death, fhall *' be deftroyed," to underftand him to mean by deaths xht fecond death : For this may, with the ftridleft accuracy, be called the last enemy > v/hereas the firji death cannot be fo called, either with propriety or truths the fecond death being fofterior to it, and indeed having no exiftence till that has been fo far deftroyed as to allow of a reftoration to life. For thefe reafons, which ap- pear to me unanfwerably ftrong, I take this to be the meaning of the death here fpoken of.
But fhould we keep to the common interpreta- tion, and underftand by this death, xht firft deaths or the death that mankind fuffcr in confequence of Adam^s lapfe^ its definition by Chrift, under- flood as it ought to be, will, in reality of fenfe, amount to precilely the fame thing with what we have been pleading for. For ftmple refloration to life is not the thing the fcripture means by death
P 2 drfrcjcd*
I
2 1 2 l!he Proofs of Vniverfal Salvation.
deftroyed. To be fure, the apoftle Paul had quite another notion of it. And of this we have all the evidence we can defire, in the latter part of this very chaptevy where he is treating, ex profejfo^ of death vanquijhed-, conquered^ deftroyed. For what is the idea he leads us to entertain of it ? Plainly, not a ha-re return to life, but fuch an one as is con- ne6i:ed with a glorious immortality. His difcourfe upon this head is therefore thus : — " It is fown in *' corruption-, it is raifed in incorruption: it is fown *' in difhonour \ it is raifed in glory : it is fown in *' weaknefs ; it is raifed in power : it is fown a " natural body; it is raifed a fpirituai body." And a little after come in thofe remarkable words, *' So when this corruptible fnall have put on in- ** corruption, and this mortal Ihall have put on " immortality, then fhall be brought to pafs the "faying that is written, death is swallowed ** UP IN victory.'* And he clofes all by putting that fong of triumph into the mouths of thofe, who have obtained this conquest over death and the grave, " Oh death, where is thy fling ? Oh *' grave^ where is thy victory ? The fting of death " is fin, and the ftrength of fin is the law; but *' thanks be to God, which giveth us the viiflory, *' through our Lord Jefus Chrift."
It is eafy to obferve, and no attentive intelli- gent reader can well fail of making the obferva- tion, that the apoftle's notion of death fw allowed up in viElcry^ or, in other words, of death con- fidered as a conquered^ deftroyed enemy^ is this, and
only
'the Proofs of IJnherfal Salvatmt* 2 1 3
only this — his being fo defpoiled of his power, as that thofe, who were under it, are not /imply raifed to life^ but to fuch a life as ihall give jiifl occafion for holy triumph in Jefus Chrift on account of this viftory j which cannot be, unlefs they are raifed to an imniortality that will be for their ^^• vantage. So that that if death is deftroyed^ with refped to wicked men ; and deftroyed it muft be, with refpedt to ':hem all, before Chrifl's delivery of thr kingdom to the Father: I fay, if deaths the laft enemy^ is deftroyed^ the whole human race muft not only be raifed from the dead, but fo raifed therefrom as to reign in life^ fooner or later, as the reduced fubje(r^s of Jefus Chrift. This is certainly the apoltle's notion of death dejlroyed^ f wall owed up in vi^ory^ in this chapter.
And it is remarkable, the idea he here gives of death deftroyed perfectly coincides with that abound- ing of the grace and gift through Chrift to all men^ of which he fpeaks in the 5th chapter of his epiftle to the Romans •, which, over and above reverfing the fentence of death, will finally inftate them all in eternal life. For, as he there argues, [and his argument refers to mankind univerfally, as I have, I truft, fufficiently proved already] " If by the " offence of one, death reigned by one ; much " MORE they who receive the abounding of grace, " and of the gift of righteoufnefs, fliall reign m " LIFE by one, Jefus Chrift." And again, '* That JJ,,as fin hath reigned unto death 5 even fo might
P 3 I' grace
fl»l4 T'^^^ T roofs ofUniverfal Salvation^
*' grace reign through righteoufnefs nnto eter« *' NAL LIFE, by Jefus Chrifl our Lord."
IV. It is with a great deal of clearnefs and par- ticularity afferted, in this fcripture, that Chrijl fiall not give u'p his truft^ as head of the medialorial king- dom^ till he has, in event and fact, fuhdued all enemies. For it is declared in fo many words, " he ** mufl reign till he hath put all enemies under *^ his feet." And again, " when all things fhall " be fubdued, then," and not till then, " fhall ^' the Son alfo himfelf be fubjedl to him that put ** all things under him." We were taught to argue, in the before-explained, Heb. ii. 8, 9, thac all things would be fuhje^ed to Chrijl^ fince he was crowned with glory and ho?iour. We are here ex-, plicitly given to underftand wherein the true force of that argument confifts, It lies in this, that Chrifl:, having been exalted to regal dignity and power^ fhall continue vejled with it, and never lay it qfide^ till he has, in fact, brought all things, ALL enemies, into/2^^>^/^» to him- The apoftle has left no room for debate upon this matter. Jt is certain, if we may rely on his authority, that Chrifl: will continue head of the kingdom of God, and .exprcife his wifdom, and power, and grace, in this capacity, till he has actually sub- dued ALL ENEMIES. Upon which I would afk, Js SIN an enemy {60) ? If it is, then it fhall be
defiroyed :
(60) It would be ftrange if any fhould queftion, whether SIN inay be called an (nemj/, or cne oftboft enemies which are
to
^be Proofs of XJniverfal Salvation. 215
dejiroyed : Nor will Chrift deliver up his mediatory kingdom, till he has, in event and fact, dejiroyed it. Now, SIN can be destroyed in no pofiible way but by reducing Tinners under moral juhjeQioii to the government of God. See Heb. ii. 8, 9, under which text this matter is argued. . i;, would afk again. Is death, the second death,., an enemy (61) F Then this enemy alio fhall be de^ Jlroyed', for Chrift muft deftroy all enemies, and confequently this : Nor can he, upon the plan of Gcd, deliver- up the kingdom, till he has done this. Now the fecond death can be dejiroyed. in
to be dejiroyed. For it is exprefsly fpcken of [Roiri. viii. 7. and James iv. 4.] as enmity to God, and that which \% not Jub^ je^tothelaixjofGod* And it was indeed sin that at firfl broke the peace between God and man ; and it has ever fince oppo/ed the government of God, ai*d is the grand hindrance to that moral Jubjed Ion to the divine authority, which all reafon- able creatures ought to be under to it. And it was prikcx- PALLY with a view to destp.oy this'ENEmy in particu- lar, that Chrift came into the world ; and it was to this end pRiNCiP.^LLY alfo, that he was exalted to the right hand of God's power in heaven. Sin therefore is emphatically one of
THOSE THINGS, Of ENEMIES, thatmuil hs fubdued^ brOHcrht
tnder fuhje5iiont before Chrifl's ^i-Zyx'^r)/ of the kingdom to ths Father. . - • .
(61) Let not any fay, that the second- D£ATH-is no^ an enemy. For it may with as much propriety be fo called as th$ fir Jl death : Nor can ihcfirji death be faid to he an enemy xa any aflignable fenfe, ' but the fame may be faid ofthe/etond d^ath in the fame feiij'e. Mod certainly it is a t hi Kg capable, in its own nature, oi hei^^ Jubdued : And if all things abfolutely, God only excepted, ihali hejubduedto Chriji, thii ilfo mud hejubdued,
P 4 m
^ 1 6 T^he F roofs of Vjiiverfal Salvation^
no way whatfoever, but by pitting an end to its power over thofe who are the fubjedls of ir. The arguing here appears to me ftridliy and ablbiutely eonclufive. nc^nvry
There are two texts parallel to this, which I jnay properly mention here, as they tend to ilrengthen what I have been jufl faying. The firjl is Heb. x. 12, 13. " But this man, after he *' had. offered one facrilice for him, for ever fat ^' dow^n at the right hand of God, from hence^ " forth expeding till his enemies be made his " footftool.'* T\\Q ferfe^ and entire redu6lion of all enemies is what Chrifl is here reprefented as looking^ OY waiting for ^ as the effeoi of his exaltation^ in reward of his /offerings and death. And furely, he ought to be fuppofed to expe^ this, upon good grounds 'y fuch as would not, in the end, difappoint
and make him ajhamed. The other text is Pfalm
ex. I. " The liOrd faid unto my Lord, Sit thou *' at my right hand, until I make thine enemies ^' thy footftool." It is remarkable, this pafTage is no lefs than five times applied to Chrift, by the writers of the New Teftament •, as in Matt.xxii. 44, Mark xii, 36. Lukexx. 42. A6ts ii. 34. Heb. i. 13, And th^ plain meaning of it is, that Chriil was feated at God's right hand in heaven, to continue there as Head and Lord of the mediatorial king- dom, till all enemies iho\|ld be perft^ly and ah/a- lutely fuhjeBed to hini •, which means the fame thing with what is declared in the palTage we are upon) namelyj that he ihall go on reigning^ and
not
T^he Proofs of Vniverfal Salvation. 2 1 7
net give up the kingdom^ till he has fuhdued all enemies.
V. In the lad place, it readily falls in with the obfervation of every attentive reader of this para- graph, that the reign of Chrift^ in his mediatory kingdom, is to make way for God's being all IN ALL 3 and will accordingly laft^ till he has r/- pened and prepared things for the commencement of this glorious period* As the viediatory kingdom was put into the hands of Chriji for the reduoiion oi' all enemiesy he will be all in all till he has accomplifh- ed this end ; that is, the adminiilration of govern- ment, till this time, will be wholly in his hands. He will be head over all ; he will govern all ; he will be all unto all. But when he has dif- charged his mediatorial trujl, by having reduced all enemies under fubje6lion to the divine govern- ment, THEN will he deliver up the kingdom to God, even the Father, when god shall be all IN ALL, that is, fhall govern all, influence all, make communications to all, immediately, and
NOT THROUGH THE HANDS OF A MEDIATOR.
New, and as long as the mediatory kingdom lafts, nothing is done but through the intervention OF CHRIST 5 but then, all things (hall be di- rectly governed by god himself. All duty will be IMMEDIATELY tendered to him, and all favours and rewards immediately commu- nicated from him.
It is eafy to diftinguifh between thefe two periods, THAT wherein the mediatory kingdom is in the
hands
2 1 8 I'he Proofs of Vniverfal Salvation,
hands of Jefus Chrift; and that which will after- wards commence, when God, as King, will be IMMEDIATELY ALL IN ALL. Thcfe are Certainly periods quite dijUnEl from each other. The jufl difference between them has not, I believe, been fufficiently attended to : Whereas, if it had been clearly ftated, it might have ferved as a key to open the true fenfe of a great many texts of fcrip-. ture, I mean, thofe in particular v/hich relate to? t\it future exijlence of the race of Adam.
I (hall endeavour, as briefly as I can with per- fpicuity, to point out the difference between thefe periodsy or difpenfations.
As to the fir ft y the reign of Chrift in his mediato- rial kingdom \ — this takes in the whole fpace of time, from his exaltation to this dignity and truft, till all enemies, all rebel- men , the whole human kindy fliall be recovered from their apoftacy, and re- duced under due fuhjeEiion to God. And whatever is done, within this fpace, whether to good men, or wicked men ; in a way of reward, or punifhment\ in the prefent ftate, or the future one, it is all to be confidered as the refult of Chrift's admimftration in the kingdom of grace, and in order to prepare the way for the coming on of the other grand period, the time when god shall be all in all.
^his fpace of time, the time, I mean, oi Chrifi'^s reign in his mediatorial kingdom, may be divided into two general periods. The one takes in this prefent ftate of cxiikcncG ; as to which we are all ready enough to acknowledge, that Chrift reigns
at
T!he Proofs of Unmerfal Salvation. 2 1 9
at the head of God'^s kingdom of grace, and that ofie effc5l thereof will be the reduction of a number of the fons of Adam under fuch obedience to God, as that they will be fitted for a glorious immortality m the next ftate. The other period of Chrift's reign is THAT which intervenes between the general refurrec- tion and judgment, and the time when God Jhall be all in all. There is, as I imagine, a jufl foundation to fpeak o^ fuch a period as this ; and it is, if I miftake not^ a period of very great importance : Upon which therefore I fhall be a little particular in explaining myfelf.
It has been commonly fuppofed, that, at the fecond coming of Chrift, and the general refur- redtion and judgment, the fmnts Ihall be received to heaven, and the wicked fent to hell ; and that now the fcene of Providence will be clofed, the final fates of men being abfolutely fixed : Where- as, it is very evident, from this paragraph of facred writ, that a fecond period of the reign of Chrift will commence at the general refurre^ion^ when, as head of the kingdom of God, he will open a new difpenfation, with refpedl to both the righteous and the wicked.
As to the righteous, whom he has already, or in the fir ft period of his mediatory reign, reduced undtv fuhjecUon to the moral government of God, he will, at Wis fecond coming, beftow upon them the reward of good and faithful fervants : Not giving lip the kingdom to the Father, upon having done this,- as is commonly fuppofed j but flill reigning
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Uus iar jr-z^irjE- r,c?n.
IX
6i6 ^he Proofs of Univerfal Salvation.
at its head, under a new and more glorious admi- niftration, and going on to do fo, not for ever, but till the time is come when god shall b^ ALL IN ALL ! Upon which will commence a flill neWy and ftill more glorious difpenfation.
And as to the wicked^ who would not be per- ifuaded, by any' of the methods that were ufed with them, in this prefent Jtate, to fubmit to the divine government, they^ while the righteous are feigning in life and glory ^ fhall be fent, by the Lord Jefus Chrifl, in execution of his mediatory truft, to the place of weepings and wailing^ and gnajhing of teeth \ not to continue there always^ but till the rebellion of their hearts is fubdued, and they are ivrought upon to become the willing and obedient fiihje5fs of God. For 'tis plain, from this text, that Chrifl, after the refurredion of the faints, at his fecond coming, and their being crowned with immortality and life, will ilill continue at the head of the kingdom of God, yea, and go on exercifing* his wifdom, and power, and grace, in his kingly office, till he has conquered all enemies absolutely and WITHOUT exception. PofTibly, it may be a longferies of time before they will all be willing to fubmit, fo as that they may ht prepared ^or mercy: But yet, they will «//, fooner or later, and fome of them, probably, much fooner than others, be brought to fubmit with freedom and pleafure
too.
The idea, in Ihort, I would convey of the mat- ter is this i — that the ftate, between the general
refurre^ion^
^ "The Proofs of Wiiverfal Salvation. 221
refuneElion^ and God's being all in all, may contain a. duration oi long continuance, fo long as to anfwer to that fcripture phrafe, si? rou,- a.\ijiya.q twv aicovwi/, for ever and ever, or, as it might more properly be rendered, for ages of ages ; and that, during the whole of this ftate, the righteous fhall be happy^ under the government of Chrift, and the wicked 7niferable [at leafl fuch of them as are mod obdu- rate. See what is afterwards faid upon this phrafe in the Revelation, for ever and ever] : Not with a view to their continuing fo finally, and eternally ; but as a mean, under the condudl and influence of Chrift, ftill at the head of God's kingdom of grace^ to deftroy the enmity of their hearts, and make them his willirtg and obedient people : Which, when accomplifhed, the grand period fhall come on, when God ihall be himfelf immediately
ALL IN ALL.
And the difference between this period, and that we have been defcribing, feems to me to lie in thefe things : — The one has Chrift reigning at its head -, which reign will be for a time onlyy though it may be a long time : During which time a part only of mankind, having been prevloufly pre- pared for it, (hall be inflated in the pofTcfTjon of immortality and happinefs ; while the reft ftiall have their portion in the place of blacknefs of darknefs, as a fuitable and necelTary difcipline^ under the government of Chrift, in order to their being reduced under moral fubjeolion to him; Which being accomplinie,J, this period will now r have
222 T^he Proofs of IJnherfal Salvation*
have an end^ and the other be ufhered in, the dijlin5iive chara^leriftic of which is, that god will BE ALL IN ALL ; that is to fay, the adminiftration will be now in his hands, not in the hands ofjefus Chrijly for he alfo will be ftihje£i to the Father. And mankind univerfally, having been cured of their enmity, and formed to a readinefs to be \n fuhjec- tion to God, fhall be the objeds of his merciful care. He will nov.' be a God to them all, and IN ALL THINGS, IMMEDIATELY conceming him- felf for their welfare, fo as that they fhall be happy beyond conception, and without end,
I would here remark, upon what has been above offered, that the reward promifed, under the admi- niftration of Chrift's kingdom, in this prefent ft ate, in order to perfuade men to become his good and faithful fubjeds, is not the final happinefs God in- tends to heftow upon them, but the happinefs of THAT STATE which intervenes between the refur- region and God's being all in alL And the Icrip- ture account of this reward furprifingly agrees with this fentiment. It is frequently ipoken of under the notion of happy enjoyment in the KINGDOM OF CHRIST ; which dircdlly points our thoughts to z period, difpenfation, or ceconovAy, that has Chrijt for its Head and Lord. And, in truth, that kingdom, in which Chrift is faid to reign for ever, muft have a comparatively low fenfe put upon it, if it continues no longer than the end Oii this prefent world : Whereas, it will have a very fignificant meaning, if Chrift is to reign king of the
faints^
^be Proofs ofU?iiverfcil Salvation. 223
faints^ in that glorious ftate that will be eredled at his fecond coming. — This reward alfo is defcribed by the faints7?///>^ down with Chrift in his throne^ as he is fet down with the Father in his throne ^ and by their living and reigning with him : Both which reprefentations obvioufly fuppofe, that He is yet at the head of his mediatorial kingdom ; the time not being come, when God even the Father is immediate Lord and Sovereign. And it is obfervable, the promife of this reward is expreflfed. Rev.* V. 10, by their reigning on earth ^ which, by the way, is a plain intimation, that it will be bellowed on them in the new heavens^ and the new earthy which will fucceed the dijfolution of the prefentform of this lower world by fire. Here the faints, in their refurre5fion-ftate^ (hall live under the reign of Chrift^ who will be all in all to them^ till the period commences, when the adminiftration fliall change hands, and God be himfelf immediate king and fovereign* — But I have room only to fuggeil this thought. To fet it in a full light would carry me too far befide my prefent defign.
It is likewife an obvious and natural deduction from what has beenfaid, that the punijirment threat- ened^ under the prefent reign of Cl\rifl: in God's king- dom, to difcourage our rebellion againfl the moral government of Heaven, and to promote owv fuhje^ion to it, is the 7nifery of the same intermediate STATE, and not mifery that will have no end. And with this remark, the fcripture alfo admirably well agrees. Hence the future piiniflment is moft 2 frequently
224 ^he Proofs of Univerfal S ah at ion.
frequently fpoken of in terms, that evidently cort- vey the idea of a difpenfation^ age^ or period of dti^^ ration* This is plainly the meaning of that fa? mous text, in which this mifery, as is commonl/ fuppofed, is faid to be fK tou? aimoti; tm ocKjovm^ for ages of ages ; and of thofe texts which call it i(.QXa,(yiroo'.mioVy ro ttu^ to aiwi/ioV;, oAsO^ov ocimiovy ever-* Jajling punifimenty everlafting fire^ everlajling de* fruElion : So the words are rendered in our Eng- li(b Bibles ; but we are very obvioufly led to un- derftand by them, mifery that mufl be fuffered for z certain period^ age^ ox difpenfation\ for that is the proper meaning of the word aiwi/. It is moft corn- inonly ufed in this fenfe throughout both the Old and New Teftament ; as we fliall have occafion particularly and largely to (hew afterwards.
Conformably to the above remarks, the great difference between thofe, who go out of this pref en t ft ate Gdd's obedient fuhje^s'^ and others who die rebels againft him, will lie in this, not that the fmner'^iW enter u^on final happinefs^ or the lattef hponfiymr mifery •, but that the one fhall be admit- ted, at Chris's fecond comings to dwell with him in his kingdof/i of glory for 'X certain 'period of dura- tion^ while the other lliall be baniflied his prefence, to dwell in tinfpeakahk torment till they arc wrought upon to fee their folly^ repent of it, and ■willingly yield themfelves up to God as his obedient fervantj. And, in this view of the matter, full fcope is allowed for an adjuftment of that inverted condu^ of Providence, in \\iis prefent Jiate^ accord- ing
^he Proofs ofUniverfal Salvation. 225
ing to which it has happened to the righteous accord- ing to the work of the wicked^ and to the wicked according to the work of the righteous ; and not only fo, but opportunity is given alfo, by means of this different treatment of the righteous and wicked^ to prepare them both, no doubt, in the wifeft and befl-adapted manner, for that new and GRAND DISPENSATION, which is yet to take place. And now the fc heme of God, fo far as it was put into the hands of Chrijl to be carried into execu- tion, under his mediatory management, is finished. For the whole condufl of Providence, under his adminiltration, having been adjufled, and the whole human race^ at the fame time, reduced under moral fubjeHion to the divine government, He will now give up his mediatory kingdom to the Father^ who will, from this time, reign immediately himfelf\ making the rnoft glorious manifeftations of his being a God^ and Father^ and Friend to all^ in all things, is^ithout end,
I need not now fay, what a poor, low, lean idea the common explanation of this fcripture gives us of the FINAL EFFECT of Chrift's reign in his media- tory kingdom, in comparifun with that, the al>ove interpretation lets us into. According to this, sin, SATAN, and DEATH, the second as well as first
DEATH, fliall be TOTALLY and absolutely DE- STROYED, and the whole human race reduced under sifree, and ycxfull, fubjedion to the govern- ment of God, fo as to be the meet cbje^s of hi* mncy^ when he Ihall finally take the kingdom into
Q^ his
226 l^he Proofs ofUniverfal Salvation.
his own hands : Whereas, according to the other, myriads of the fons of Adam will be everlast- ingly CONFINED IN HELL, as REBELS againft the government of God, that is, as the moral ene- mies of his kingdom •, notwithftanding it is here moll peremptorily affirmed, that all enemies Jh all he fubdiied^ yea, that all things Jhall he put under the feet of Chrijl ; and that he fhaJl not deliver up the kingdom to the Father till all this is actually
CARRIED INTO FACT.
No wonder this has been reckoned among the dark and difficult texts in the apoftle Paul's writings, while men have endeavoured to fallen afenfe upon itj that really fets it at variance with itfelf, beyond the poffibility of a reconciliation by any human ficiil : Whereas, according to the fenfe here given, the apollle's meaning is quite eafy, and yet con- fiftent. And it is indeed a circumllance much fa- vouring the interpretation we have gone into, that it is not the refult of nice and laboured criticifm upon the words here ufed, but obvioufly arifes from the jull import of them, in their moll ftmple and natural conilrudion, without the help of art, or the {how of any extraordinary under ftanding in the force of language.
Before I proceed to another text, I would in- terpofe an obfervation here, which, as I apprehend, will not be wholly ufelefs. It is this: — Upon fup- pofition of the truth of the above explication of this fcripture paflage, it is obvious, at the firll glance, that yiw^ among the fons of men will be fo
wroujzht
I^he t^ roofs of Univerfal Salvatmt, 227
wrought upon, in this prefent ftate, under the ad- miniftration of God's kingdom by Jefus Chrift, as to be prepared for an immediate rei^n with him in life and glory at his fecond coming-, while others will fland it out againft all the methods of wifdoni and grace, he fees fit, as a moral governor, to ufe with them, and will not be perluaded to become his iviiling people, till they have firft known by ex- perience what the torments of hell mean. And may it not be with a view to this difference^ which God knew, before all worlds, there would be among men, that the language of many texts of fcripture \s formed? And if this thought were duly attended to, in their explication, might it not giv^e a clear and unexceptionable meaning to them ? I fhall not think it a needlefs digreflion to explain myfelf here by coming to inftances. Thus, when it is faid, i Tim. iv. 10, "God is the Saviour of " all men j efpecially of them that believe," are we not herefrom at once enabled to put upon the words an eafy and fignificant {^n^^ ? For God may properly be called the Saviour of all men, as they fhall all, in the final iffue of things, partake of the falvation by Jefus Chrift •, and yet, he may eminently be faid to be the Saviour of them that he^ lieve, as, by their being believer Sy they are pre- pared for an entrance upon an happy immortality, and fJoall enter upon it immediately at Chrift*s coming, without firfl pafTing through the fecond death. So when our Saviour fays, John x. 14, *' I '' am the good fhephcrd, and know my Iheep, and CL 2 !' I am
228 T/je Proofs of U?iiverfal Salvation.
" I am known of mine *," and again^ in the 15th verfe, "I lay down my life for the (heep j" and yet again, in the 27th, 28th, and 29th verfes, ** My llieep hear my voice, and I know them, and *' they follow me. And I give unto them eternal *' life, and they fhall never periili, neither (hall " any pluck them out of my hand. My Father, *' which gave them me, is greater than all ; and '' none is able to pluck them out of my Father's " hand:" I fay, by the help of the above thought, may it not be eafy to give a plain and confident meaning to his words ? By thefe Jheep which the Father hath given to Chrijiy for whom Chrift laid down his life ^ to whom he will give eternal life ^ and who both knozv him and are known of him ^ may we not fairly underltand that part of mankind who are of fuch a temper of mind as to be perfuaded to fubmit to Chrift, as their Jhepherd and guide^ in confcquence of the means that are proper to be ufed with men in ihxs prefent ftate of the kingdom of God? And as God knew who thefe were, hp m\ghi give them to Chrift to be fitted by him to reign in life sl certain age, difpenfation^ or peri-ad of duration, to commence immediately upon his fe^ond coming -, and he will certainly prepare them for this reign in life, and bring them to it, and nothing (hall be ever able to prevent the execution of this purpofe of God's mercy concerning them. But then, ii ought to be remembered, and particularly canOdered, thefe are not Chrift' s fheep, neither did God give, them to him to bring them to eternal life^
w
T!he Proofs ofXJnwerfal Salvation. 2^9
to the final exclufion of the reft of mankind. For he fays, in this very chapter, ver. i6th, " And " other fheep I have, which are not of this fold : " Them alfo miift I bring ; and they fhall hear my " voice, and there fhall be one fold, and one <• SHEPHERD." Other interpretations may be given of thefe words ; but may not the true mean- /«^ of them be this — that the reft of mankind are the fheep of Chrift^ have betn given to bim by the Fa- ther, and fhall, in the time laid out for it in the fcheme of God, certainly hear bis voice^ fo as that the zvbole human race fhall make one fold and have one foephcrd? And may we not underftand in the fame fenle, what has fometimes been called, the golden chain of falvation^ Rom. viii. 29, 30? *' For whom he did foreknow, he alfo did pre- '' deftinate to be conformed to the image of his " Son, that he might be the firft-born among " many brethren. Moreover, whom he did pre- *' deftinate, them he alfo called; and whom^he " called, them he alfo juftified ; and whom he " jufliified, them he alfo glorified." As if the apoftle had faid, '' Whom God, in his infinite prc- fcience, knew to be of a difpojition to be wrought upon, under the adminiftration of his kingdom of grace, in this prefent ftate^ them he deftinated^ or determined^ before all worlds, fhould be con- formed to the image of his Son in the glories of the next fate, that he, that is, the Son of God, might have many brethren^ and be the firft-born^ that is, the chief and head among tbem in that ftate. And Q^ 3 whom
2^0 ^he T roofs ofWiiverfal Salvation.
whom he thus deftinated, or determined, fhonld enter upon the joys cf the next ft ate ^ them he pur- pofed to call^ or invite^ into the gofpUkhgdcm^ by the preaching of Chrift, or his apoftles, or their fucceflbrs ; and whom he thus invited into this kingdom, them he purpoled ^o juftify^ upon their becoming the qualified objedls of this favour ; and whom he juftified, them he alfo purpofed to admit to the glories of the refurre5fmi-ftate'' Not that it was the defign of the apoftle, in this text, to leave the reft of mankind to perifh without hope^ or mercy : For he elfewhere fays, in thi? very Epiftle, that they fhali all reign in life through Jefus Chrift, But he is here fpeaking of thofe who are the perfons that (hall be glorified^ according to the fcheme of God, in the ftate that follows next upon this. God knew who, among the fons of Adam, would be fo difpofed as that they might, in con- fiftency with their liberty as free agents^ be wrought upon to become his obedient fubje^Cy in confe- quence of the means his wifdom thought proper to ufe with men in this prefent ftate \ and them, in the manner before defcribed, he determined fhould be glorified in the refurre^ion-ftate.'-^ln the fame fenfe ,ltill may we not underftand thofe texts, in' which particular perfons are fpoken of as the eleSf-,; or chofen of God ? I am fully fatisfied, that the terms Ele^^ Chofen, are often ufed, in the New Teftament, with refpedt to the whole body of Chriftians, as fignifying nothing more than their being feleded from the-reft of the world, and ad- mitted
The Proofs of U?iiverfal Salvation. 231
mitted into the viftble kingdom of God, in order to their being under peculiar advantages that they, may be fitted for eternal life. But this notvvith- flanding, I think it certain, that they are fome- timcs ufed otherwife, and (land to fignify particular perfons infallibly fele5ied for falvation. . Thus the term chofen is ufed by our Saviour, in that obferv- able pafTage, Matt. xix. 30, '^ Many are called, " but few are chofen ;" which is repeated again, chap. xxii. 14. And in the fame fenfe the word ele5l is taken, as I apprehend, in Rom. viii. 33 : " Who fhall lay any thing to the charge of God's *' eled ? It is God that juftifieth — j" and in other places that might be mentioned. But whenever, by ele5fy or chofen, the fcripture means particular perfons certainly f clewed for falvation, why may we not underiland by them thofe, whom God knew would be vjrotight upon, in this prefent ftate, under the government of Jefus Chrift, and therefore fixed upon them as the perfons that (hould, in the ne>it fiate, be glorified by him ? though not to the ex- clufion of ethers •, as has been already faid, and need not be again repeated. And whatever other texts there are of the like import with thofe above- mentioned, may they not all, in this way, have an eafy fenfe put upon them, and fuch an one as is confident with the univerfal benevolence of God, and the univerfal efficacy of Chrift's power, as feated at the head of God's kingdom of grace, in order to prepare mankind for the bleffed time, when God fhall be all in all? — I have not yet had Q^ 4 leifure
232 T^he Proofs of Univerfal Salvation.
leifure fo thoroughly to examine all the texts of this fort^ as to fay, that they certainly ought to be thus i cite rpre ted j but I know of no valid objedion to the contrary, and cannot but think it well wor- thy of confideration, whether this may not be the real truth of the cafe : Which, if it fhould prove to be fo, would at once put an end to f&me contra* 'verJteS', which are thought to be important.
I (hall now clofe the proof of this propofition I have been fo long upon, becaufe an important one, and that indeed on which the prcfent caufe entirely refts, by turning your thoughts awhile to one of the firfi texts in the Bible, and the 'very fir fi that reveals the fromife of a Saviour \ and I would the rather bring this text into view, as it fummarily comprehends the whole of what we have been faying concerning the redu^ion of mankind uni" verfally to an obedient fubmijfion to the governing will of God, The text I have in my eye is Gen. iii. 15, ^' And I will put enmity between thee and *' the woman, and between thy feed and her feed -, *' it fhall bruife thy head, and thou fliak bruile his *^ heel." Expofitors feem univerfally agreed, that Chrift^ who was born of a womarh is the feed here principally intended. And when it is affirmed of him, that he ihall bruife the ferpent^s head^ the thought defigned to be conveyed is, the compleat vi^ory which he fhould gain over the Devils here fpoken of under the emblem of 3 ferpent. For the words are evidently an allufion to the way of miitig ferpentSp .by ftriking at their head. To
bruifi
7 he Proofs of UnivafarSalvatidJu 233-
hruife a fer pint's bead, is a phrafe exprefTive of one and the laaie thing with kiliwg a ferpcnt, Confe- quently, when it is faid of Chrifl:, that he- (hall braife the ferpent's head, the idea naturally and ob- vioufly communicated by the words is, that he fhall dejhoy the Devil ; not his beings but thai king- dcm of fin, which, by his means ^ as a tempter^ he had introduced into the world, accompanied with forrow and death. If interpreters liave been right, as I judge they have (62), in underltanding thefe
words
(62) It would be needlefs, in a work of this nature, to enter upon a laboured proof of the propriety of this interpre- tation. The reader who needs, and deAres, fatisfaiTiion here- in, may meet with it in Bifhop Sherlock's U/e and Intent of Prophecy^ or in Dr. Shuckford's Hiftory of the Creation and Fall of Man. I would only observe, it would be treating Mofes with great difhonour, to make him fpeak, in this text, as fome are pleafed to do, of a mere conteft between the race ofmen^ and the race of ferpents ; as though he intended only to fuggell this, ** that ferpents would be apt to bite men's heels, and. that mea would be apt, in return, to ftrike their heads.'* This is too trifling a bufinefs to be introduced, with fo much fo- lemnity, by any valuable writer, much lefs fo grave, ferrous, and judicious an one as Mofes, confidering him only in his ordinary chara£ler. Befides, it ought to be remembered,
* Mofes does not here fay [to ufe the words of the laji of the
* above-tnentioned authors], that mankind 2.n6, ferpents fhould
* have a general enmity at each other ; but the Hef>rcxv words,
* if truly interpreted, denote, that fome one person ftiould
* defcend from the woman, who fhould capitally conquer and
* fobdue the great enemy of mankind-^ The words, JJua Je- fuphka rcjh, as this writer largely ihews, * cannot mean it,
* berfgedy Jhall bruift tha in tbi beadt taking the ytoidfeed, as
• a noua
234 ^^^ Proofs ofUniverfal Salvation.
words of Chrift, and his vi5iorious conqueft of the De-vtU that is, his works ^ that Jin and wickednefsy he has all along, from the beginning, been the en- eoLirager of, by his temptations ; I fee not but this jirfi promife of God fairly leads us to look for the time, when sin fliall be totally and absolutely DESTROYED by him, who was born of a woman. This is certainly the moft fimple, plain con-
* a noun oi multitude, to mean many ; for, in fuch cafe, the
* Hebrew language would have been, they Jh all brutfe thee in
* the head : But it ought to be tranflated, he himself, in-
* tending one p erf on ^ and no moxG, Jhall brui/e thy head,* And it is obfervable, as this author further remarks, * the tranf-
* lators of the Septuagint have thus rendered the place with-
* out infpiration, and before Vi.Viy prophet, or apojlle, haddirefted
* any fuch interpretation, by being only true mailers of the
* Hebrew tongue, fo as not to lofe, or vary from, the precife
* meaning of a very fignificant exprefiion in it.' — Having faid, the Septuagint verfion runs thus, ** And I will put enmity be- ** tween thee and the woman ; and between thy feed and the "feed of her : he [aYTOS] fhall bruife thy head, and thou ** ihalt bruife his heel ;" he proceeds to fay, * the point to be
* obferved in this tranflation is, that it does not f^y* it Ihall
* bruife thy head. The pronoun does not refer to the word ''feed, but it is, he Ihall bruife the head of the enemy here
* fpoken of. Had the Gteek interpreters thought the text to
* mean, that the woman's feed or offspring in the general were
* here intended, they would have faid avro, to agree with ' a-7rs^[xci, 'as we fay it in our Englifh : But they more cor-
* reftly rendered the place cjuto?, he ; apprehending fome one ' particular perfon to be here intended, and not the offspring of
* the woman in the general* This fame author largely fhews this to be the true meaning of the Hebrew likewife, Hiflory of the Creation and F all of Man , page 240, and onwards.
Itrucllon
l:he Proofs of Unfverfal Sahation. 235
(Irudion that can be put upon the words {Jq'^\ if they have any reference to Chrift^ and his conquejl
of
(63) When I fpeak of this as an eafy plain conftruftion of the words, I would be underftood to mean with refpeft to us, who are acquainted with after fimilar, but more explicit, pro- mifes and predidtions, together with ihc explanation of them by their accompliftim'ent (in part) in the incarnatiotiy life^ deaths refurredion, and exaltaticn, of our Saviour Jefus Chrift, and what we arc direftly told will be eonfequent thereupon. To us, in this fituation, under thefe circumitances, this promife very evidently appears to contain the meaning we have put upon it. I do not fay, that it appeared to Adam, or to his polleriiy m former ages, in this light; or that God intended it fhould. Perhaps, it would not have confifted with the inter^ mediate ft ep 5 in the accomplifhment of this promife, to have delivered it in a manner fo explicit as that they might have thus underftood it. But this is no argument, that it did not really contain this meaning, or that we may not be rationally convinced that it did, confidering it in connediion with the fcheme of Providence, as it \\2LsJtnce been opened, more efpcci- ally in the revelations of God by bis Son fefus Chrift to the apoftles and prophets^ and through them to us. We may, in confequence of thefe advantages, be able very eafily and ob- vioufly to perceive, that this was the real intention oi God in his promife to Jdam, and that the words, in which the promife is delivered, are not only capable oi this fenfe, but as clearly znd fully expreflive of it as words fummarily could be. And, in truth, it is with me one of iheftrongeft e^virUnces of the di-vi- nity oi ihQ fcriptures, that this, and other ancient promifes and predidlionsi areyo njoorded, as that the fcheme of falvacion, as it has been gradually unfolding till thefe laft days, is 'very ob- 'vioufty, however fummarily, pointed out in them ; infomuch that a fober enquirer can fcarce fail of perceiving, that one and i\iQ fame fcheme has been in profecution even from the days of Adam ; which fcheme, however dark to former ages, is noiu,
in
236 The F roofs of Unt'lftiy'M SalvaHon.
of the Devily that is, of the kingdom of fin which he had been an injlnment in introducing into the world. So that the whole of what we have done,^ in this efTay, is nothing more than an enlargement upon that which was fummarily, and in a few ftrong and exprelTive words, delivered as the grand inten- tion of God, in conllituting his Son Jefus Chrift the Saviour of men. And I fee not, I confefs, if the time does not come, before Chrifl's delivery of the kingdom to the Father^ when it Ihall be true, in EVENT and FACT, that sin is totally destroyed, by a reduflion of all men under moral sub- jection to god, but that it ought fairly and ho- neftly to be owned, that he has not bruifed the ferpent*s heady as it is here declared that he Ihould. How can it be, that the Devils that is^ his kingdom^, which effentially confiils in the reign of fin and luft^ ihould be deftroyed by Chrift^ in any propriety of fenfe, while thoufands and millions of the fons of Adam^ not only in xhc prefent ftate^ but throughout ell eternity^ (as the commonly-received opinion is) will live IN ENMITY WITH GOD, retaining their charader as rebels against him, but subjects IN the devil's kingdom? I know not in what light the above evidence, in favour of a univerfal^ redu^lton of mankind, may appear to others j but'
in the times of the Gofpel, made Jufficiently manifell: to all men : Though the e'vidmce is not {0 full as it will be, when mankind are got Hill further into the accomplipment of the grand purpo/e of God, generally declared m \\i\i original promi/e tp Adam,
tQ
"The Proofs of Unkerfal Salvation. 237
to me it is fo glaring, that I cannot but wonder it has been fo generally unperceived in the Chriftian world, all along to the prefent day ♦, and that even ftill multitudes are fo blind as not to fee it. It cannot eafily be accounted for from any other caufe, than that ftrong bias there has been upon the minds of men, even from children, in favour of contrary doctrines.
PROPOSITION VI.
" The fcripture language, concerning the re- *' DUCED, or RESTORED, in confequcnce of the '' mediatory interpofition of Jefus Chrift, is fuch " as to lead us into the thought, that they are *^ comprehenfive of mankind universally.
There is om iexr, at lead, expreiled in fuch terms as render it incapable of being underdood in any ctber fenfe^ and feveral others that may na- turally and reafonably be interpreted to carry this meaning -, efpecially if compared with the texts that have been already explained.
The text that I will venture to lay is clearly and fully exprefTive of this idea, namely, that the re- deemed by Chrift are comprehenfive of m^,7jkhid univer- fallyy is in the bock oi the Revelation. I fhall introduce what I have to fay upon it with this (horc previous remark, namely.
That as the apoftle John, or rather the Divine Spirit who fpake by him, had it in dcf)gn ro
exhibit
238 T!he Proofs of XJniverfal Salvation.
exhibit a 'prophetic reprefentation oi th^ feveral fuc^ cejftve ftaies of the Chriftian church, before the fecond coming of Jefus Chrift -, and of that ft ate alfo, ■which will intervene between his fecond coming and the/;^//:?/;?^ of the fcheme of God, with refe- rence to men, as managed by him ; he was led, in purfuance of it, to open to our view that period under Anti-Chrift^ which would give occafion for tremendous jiidgjnents in the conduct of Providence. And, while he was upon this dark and terrible fcene of things, for the relief of the apoflle's mind, and for the encouragement and fupport of the people of God, he has now and then interpofed a vi/ion^ in which he had a fight of the vi^forious effi- cacy of Chrift's dominion, as head of the kingdom of God, the glory whereof he heard afcribed to him by the holy angels above, as well as the happy fuhjeots of it. And, in one of thefe interpofed vifions, the text I lay this firefs upon, in proof of the prefent propofition, has a place.
It is. Rev. V. 13, " And every creature which *' is in heaven, and on the earth, and under the '' earth, and fuch as are in the fea, and all that are " in them, heard I, faying, Blefling, and honour, " and glory, and power, be unto him that fitteth " upon the throne, and unto the Lamb, for ever *' and ever." Thefe words evidently look forward to the COMPLETION of the fcheme of God with reference to mankind, or to the time of God*s being all in all ; bringing in ih^finlefs intelligences above^ as uniting with the whole race of Adam, in
The Proofs of Ufiiverfal Salvation. 239
giving the glory of their restitution, or re- demption, to God who contrived the plan of it, and to Chrift who was the perfon, under God, that carried it into execution. And that mankind uni- verfally are the perfons finging this hymn of praife, in concert with the holy angels of heaven, is evident, as I imagine, beyond all reafonable dif- pute, from the enumeration here made, which is in the fullefi and mofi extenjive terms. For not only the creatures which are in heaven^ but thofe alfo which are on earthy and under the earthy and in the fea^ are the creatures whom the apoftle John faw bowing down in voluntary a^s of homage, and thankful adoration, before God^ and the Lord Jefus Chriji, for the great benefit of redemption^ or falvation. And, as though fufficiently extenfive lan- guage had not as yet been ufed, in the above enumeration, it is further added'. And all things in them. If the apoftle had really intended to have introduced the whole human kind, together with the angels^ as afcribing thankfgiving, and blefTing, and honour, to God and the Lamh-, for their reficration^ reduHion^ ov falvation, how could he have done it in words that more eafily and certainly convey this fenfcr ? For the whole human kind are to be found in the places herefpecijied ; and the fpecificaticn of thefe places, which contain them «//, is a fure argument that he intended to comprehend them all' Why elfe fhould he be thus particular in fpecifying them ? It is obfervable, when this fame apoftle, in the 20th chapter of this hock^ would r ranfack
24^ ^^^ Proofs ofUniverfal Salvation,
ranfack the whole creation, in order to bring all the individuals of the human race before the throne of Chrift's judgment, his language is, " And the fea *' gave up the dead that wcr^ in it \ and death and *' the grave" [fo I fliould tranflate the word (xh<;^ in this place, and not heH\ " dehvered up the dead ** that were in them." Now, the creatures fpoken of, in the foregoing 5th chapter, as under the earthy are thofe very ones concerning whom it is faid, in the 20th chapter, that *' death and the grave de- *' livered up the dead that were in them :" In like manner, the creatures that are there faid to be in the feay are the dead that the fea is here faid to give up. So that if mankind univerfally are included in the terms ufed in the 20th chapter, they ought alio to be included in thofe that are ufed in the 5th chap- ter. And there is indeed greater reafon to inter- pret the language in the 5th chapter, as including mankind univerfally^ than in the 2Cth ; becaufe the enumeration there is mox^ full znd compleat : For it takes in all on the earthy as well as under it^ and in the fea \ that is, it takes in both the quick and the deady which are terms, in the facred dialed, comprehenfive of all the individuals of the human kind^ In fhort, the creatures^ the apoftle John faw paying their thankful acknowledgments before the throne of God, in concert with the angels of heaven, for the falvation by Jefus Chrift, were the whole pcfterity of Adam ^ mankind without excep- tion : And left we fhould be led to think other- wife, he has ufed language that comprehends all
that
The Proofs of Univerfal Salvation. 2 4 t
ihnt live on the earth \ all that ever died on it^ and were httried under it ; and all that ever died on the fea-i and were thrown into it. And if every crea- ture that lives on the -earthy and eVery creature that is in theftate of thedead^ does not comprehend mankind tmiverfally^ it is difficult to find words that can do it. I am pretty confident, no other fenfe than that we have given this text can be put upon it, allowing the words in which it is ex- prefled their natural due force, and, at the fame time, a confident meaning.
There are flill other texts, though perhaps not conclufive in themielves fimply confidered, yet of confiderable weight, and well worthy of notice, if explained by ihc fcriptures we have already offered to view.
Such are thofe. Gen. xii. 3, '' In thee fhall all ** fmiilies of the earth be blelTed." And, chap, xviii. 18, " In thee iliall all nations of the earth ''be blefied." And chap. xxii. 18, *' In thy " feed (hall all the nations of the earth be blel- " ind.'* That thefe pafiTages refer to Chrift^ and the fpiritual falvation wherewith all families'^ and all nations^ in the earth, fhould be hleffed in his day, will be beyond difpute with thofe who will pleafe to compare them with Afls iii. 25, 2 5, where the apoftle, having quoted the words '' in *' thy feed fhall all the kindreds of the earth be blef- " fed,'* adds thereupon, '* Unto you hath God *' fent his fon Jefus, to blefs you, in turning away *• every one of you from his iniquities ■" or with Gal. iii, 8, where it is faid, that " the fcripture
R " tbrefeeing.
2^2 T/je Proofs of Unherfal Salvation.
*' forefeeing, that God would juftify the heathen *' through faith, preached before the gofpel unto '' Abraham, faying, In thee jh all all nations he hlef ''^ fed'^ And in what better fen fe *, in what fenfe more honourable to God, or to his fon Jefus Chrid:, can thefe words be interpreted, than in that which makes them to mean, that mankind, however di- vided into a great number of nations^ and into a flill vafily- greater number of families, fliall yet all be fpiritually hhjfed by Jefus Chrill, fo hlejfed, as, fooner or later, to be turned from their iniquities^ and formed to a meetnefs for eternal life^ that they may be crowned therewith ? The words are cer- tainly capable of being conflrued in this fenfe: Nor need they be at all tortured to make them fpeak it out. All nations^ and all fatnilies^ of the earthy are phrales naturally exprefTive of man ki72d univerfally ; and the facred writings often ufe them to convey this idea. Confequently, when Chrifl is promifed to blefs all nations, and all families, of the earth, the words confidered in themfelves, much more if confidered in connedlion with the foregoing texts, very readily offer x\\^ fenfe I have put upon them, far more readily than that which makes a few only of mankind finally hlejfed by Chrift ; leaving the refi to be curfed by him in event and faB^ and this to all eternity. A flrange fenfe this, however generally received for the true one : And a fenfe it is, I believe, that never could have been thought on, had interpreters known how, in confiftency with other friptures, to have fixed upon a more fignificantly benevolent meaning. This we are I lenabled
^he Proofs of Univerfal Sahatkn. 243
enabled to do, by what has been difcourred in the foregoing pages : For which reafon, I Ice not but we may explain thefe phrafes, as they are fairly capable of it, in the glorioufly high and ex- tenfive fenfe we have given them.
Another text of the like import, and the only remaining one to be mentioned under this head, is that in Gen. xv. 5, where, upon God's having brought forth Abraham abroad, he faid to him, '' Look now toward heaven, and tell the flars, if *' thou art able to number them : so shall thy '* SEED BE." If any will be at the pains carefully to compare this promife of God with Rom. iv. from the nth to the 17th, and with Gal. iii. 7th, 8th, they mufi: be convinced, if they can depend upon the authority of the apoflle Paul, that it includes the fpiritualy as well as natural, feed of Abraham, that is, thofe who fhould be his children by a refemblance of him in his moral fswper^ as well as thofe who fliould deicend from him by ordinary geiuration. It is readily owned, the pro- mife, tal<:en even in this fenfe, does not, in itfelf fimply confidered, convey any other idea than this general one, namely, that the children o': Abraham^ by a participation of his moral likenefs^ fhould be vajlly numercits^ a multitude lb great as that, like l\\^ ftars of heaven^ they could not be numbered. But flill, if we confider this promife in connedlion with the other fcriptures we have brought to view, we may fairly and reafonably fix it to a move particular and determinate fenfe •, fuppofing that God, when
R 2 he
244 ^^-^ Proofs ofXJnherfal Salvation.
he made it, really meant by it an engagement that mankind universally fhould, in due time, fo far refemble Abraham^ in his moral temper^ as that they fhonld be his fpiritual children : Which, in true fenfe, is one and the fame thing with their being Mejfed in Cbri/l, or with their being reduced by him under moral fubje5f ion to the government of God \ as the matter is exprefted in the above texts. And it is certain, this promife to Abraham is fo worded as to be very obvioufly capable of this extenfive meaning : Nor will any meaning that has ever yet been put upon it, fo fully anfwer iht proper natural force of the words here ufed, as this we have of- fered. The common one falls vaftly ihort of their juft import : Whereas, this happily comes up to it 5 giving them a full and excenfive fenfe, and hereby making the promife glorioufly fignificant in itfelf, as well as an eminently worthy engagement from him who is the God and Father of all.
There are many other teicts-i though not men- tioned under either of the foregoing propofitions^ becaufe not relied on as their main proofs that yet evidently favour the fcheme we have been endea- vouring to illullrate and confirm : At lead, they are capable of a much higher and more fignificant fenfe, and would appear in a much more advantage- ous light, upon fuppofition of its truths than the contrary. I (hall not think it a needlefs digreflion to fubjoin a few thoughts upon them, by way of appendix to what has been already offered ; though I fhall do this in a curfory manner only, and with-
3 ^"^
^be Proofs of XJniverfal Salvation. 245
out any other order than that in which thefe texts may come into my mind. For, inftead of depend- ing on them as proofs^ I have it rather in view to fliow, how much better accommodated they are to the prefent do5frine^ than that which is contrary to it.
The firft of thefe texts is, Pfalm Ixviii. 18, " Thou haft afcended on high, thou haft led cap- " tivity captive, thou haft received gifts for men, " yea, for the rebellious alfo, that the Lord God " might dwell among them." Here evidently feems to be a diftindion between men^ and the rebellious^ for both of whom our Saviour is faid to have received gifts. But who are meant by men^ and by the rebellious alfo ? Why may we not fay lapfed mankind^ confidered in all the difference there is between them by means of their contra5fed ob- fiinacy and rebellion ? And why may we not fup- pofe, that our Saviour, when he afcended on highy received such gifts for the fons of lapfed Adam as were fuited to their refpeolive different chara^ers^ and to this end, that he might, in due time^ and by proper means^ prepare them all for God's dujelling with them ? It may, perhaps, give countenance to this interpretation, if it be remembered, that the apoftle Paul had this text, in the Pfalms, in his eye, when he faid of Chrift, Eph. iv. 10, that he " afcended up far above all heavens, that he might ** fill all things i" that is, that he might fodifpenfe thofe gifts^ which he had received upon his afcenfion'^ as that, in the time laid out for it in the fcheme of God, he might fill all the sons of lapsed
R 3 Adam^
246 T^he F roofs of Viiiverfal Salvation.
Adam, \\o\vtt\'tv obdurate ^n6. rebellious^ with that fpiriiual fullmfs which would prepare them for God to dwell with them. — Can it be truly faid of Chrift, that he hath accomplifhed that^ which is here faid to be the end cf his afcenjion^ namely, the filling ALL THINGS, if the greater part of mankind, ef^ pecially of the fnore rebellious amiong them, are left finally and everlaftingly empty both of h\s> fan^tify- ing and Javing gifts ? — See the illuftrations on Col. i. 19.
Another text in this clafs is, John xii. 32, '^ And I, if I be lifted up from the earth, will ^^ draw all men to me." Here is no exception oi any individual of the human race. And what right has any one to limit thefe glorioufly extenfive words of our Saviour Jefus Chrift, in defcribing the merciful effe5i of his death on the crofs ? Eipe- cially, as we have feen the way pointed out, from the fcripiures themfelves, in which all men^ ac- cording to the flridnefs of the letter, may cer- tainly be drawn to Chrifl.
Parallel to the former text, is John xvii. 2, ** As *' thou haft given him power over all fleih, that *' he might give eternal life to as many as thou '' haft given him." It is in the original, -rrav 0 McoKiz; auTw, to all thou haft given him. There is fom.e difficulty as to the graiDinatical propriety of the word Trav. in this place. Erafmus, Beza, Gro- tiiis, and'matiy others, confider it as an Hebraifm for irKVTt. L: de l)ieu, in Pool, confcrues it as a nofninati'he cafe ufed abfolutely, Wolfius conftrues
it
7he Proofs ofVnlverfal Su'rcation, 247
it the fame v/ay, and produces inftances of the like conftruclicn, both out of the Nf w Teftamenc and other Greek writings. Vid. Wolf. Cur. Phi- lolog. in loc. But however the grammatical pro- priety of this word be accounted for, the plain {ii^{t of the text is, " that the Father had given Chrift power over all men, that, or to the end THAT, he might give eternal life to these all MEN he had fubje(51:ed to him."
In like manner, when our Saviour, in Matt. xix. 28. ufes thefe words, i^ r-n TroiXiyysvicrioi^ in (he regeneration, he would very evidently hereby lead us to think, that the time was coming, when this whole lower world fhould be, as it were, born again, formed into a new and better jiate of exift- ence : Which fame thought is fuggefted by the apoftle Peter, in A6ls iii. 21, under that mode of
expreffion, ^Xf* yfov^j^^j a.7roY.o<.rx(Tra,(TiUi; trxyruj^j^ 7intil the times of the reftitution of all things.
Perhaps, thofe words, in Rom. xi. 32. may properly come in here, " God hath concluded " them all in unbelief, that he might have " mercy upon all." I will not fay, that God's having mercy upon all, has no reference to a morf full admifTion both of Jews and Gentiles, con- fidered in the collecJive fenfe, to the vifible privileges of Chrift's kingdom here on earth •, but this may not be the principal meaning of the words. They are obvioufly capable of a much larger and more extenjive fenfe: And thus much is certain, if wc extend their fenfe to manki?id univerfall)\ in the
R 4 final
248 T^he Proofs ofVniverfal Salvation.
final ijfue of things, the exclamation of the ^pofVles in the words that immediately follow, will be much more emphatical, '' Oh the depth of the " riches both of the wifdom and knowledge of "' God 1 How unfearchable are his judgments, ^' and his ways pafl: finding out !" And there will be 4 far more noble fignificancy alfo in the afcription to God, which concludes his difcourfe upon this head, " For of him, and through him, •" and to him, are all things ^ to whom be glory ■' for ever. Amen."
In the like fenfe may we take that pafiage of this fame apoille. Tit. ii. 1 1, " For the grace of God, '' that bringeth falvation, hath appeared to all " mep." So the words are in our Englifh Bibles ; but the original has it, nj:i(^ot.yY, yoc^ » x^i^^ "^^"^ ^^^^ ■yj ^ctirn^io; TToccriv ocv^^oottok;, that is, tbe grace of Gody which bringeth falvation to all men, hath appeared, -v^It is known to thofe acquainted with Greek, that the words may be thus tranflated ; and it feems to me that it is the npoft obvious and grammatical^ cop(lru61:ion of them, if read without artificial ftops^ as they ought to be, becaufe they are without them in the manufcript from whence they were taken, ^nd in what fo fignificant a fenfe can the grace of God be affirmed to b^ falutiferous^ ov favingy to all men, as in that we are pleading for ?
And when the birth oi Chrift-, the Saviour^ is fpoken of, Luke ii. 10, as " good tidings of great "joy to all people," the mod vulgar underftand- ing muil perceive, that the words are capable of a
more
ihe F roofs ofVniverfal Salvation, 2^^
more literals and a more exalted fenfe, upon the above fcheme than any other. According to the coinmon dodrine, it is not indeed true^ that Chrift's coming into the world, in the quality of a Saviour^ is good tidi'figs of great joy to all people^ unlefs, by all people^ we underftand, by the alTiftance of a very ftrong figure, a very few people-, for as to the greater part of the human race by far, they have either never heard of the name of Chrift, or will be eventually, or m fa£f, much the worfe for havino- heard of him. To be fhort, it is comparatively but a poor low fenfe that can be put upon this text, according to the common fcheme : Whereas, if we interpret it agreeably to the doBrine explained in thefe papers, we may allow the words their jufl and full import, and take them in xhtix great ejl la- titude \ that is, we may underftand them in a fenfe that is highly honourable to God^ and Chrifi^ and uni- V erf ally joyful to men.
Thofe texts likewife deferve a place here, which fpeak of God as not keeping anger for ever \ as not contending for ever \ as not chiding always, and not being always wroth. Can thefe expreffions be fo fully^ and fignificantly, applied to God, upon any hypothefis as that we have here advanced ? Does not this fet thefe phrafes in ^flronger and far 7nore glorious point of light, than the common interpre- tation, which is founded on the thought, that God DOt only r,}ay, but that he aflually will, abandon the greateji part of the human fpecies to final and everlafiing damnation ?
The
250 ^hc Proofs oj Vniverjal Salvation*
The fame may be faid of thofe numerous paf. fages, which reprefcnt the blefTcd God as tender in mercy •, plenteous in mercy \ abundant in mercy \ as the Lord that hath mercy ; the Lord to whom mercy helongeth *, the Lord that delight eth in mercy. It would be an affront to the underftandings of men to go about to prove, that thefe defcriptions of the infinitely merciful God are capable of a much 7noreftiblime and honourable meaning, upon the plan of univerfal falvation^ than the oppcfite fcheme.
And this is emphatically true of the many texts, which charaderife the Deity as a Being whofe mercy endureth for ever \ whofe mercy is everlajling \ whofe mercy is from everlafing to everlafiing \ yea, whofe mercy^ whofe tender mercy^ extendeth over all the works of his hands, A far more emphatically great and benevolent fenfe is certainly given to thefe cxpreflions, upon the doctrine we are fetting forth, than the common one : Nay, upon the common one, they can fcarce have any meaning at all, without the help of art to qualify, and bring down, the fenfe they naturally and obvioufly carry in them \ and, even with the help of a figure, it cannot be faid of God, unlefs in a comparatively low fenfe, that his mercies endure for ever^ and are over all his worksy if, as the generally-received opinion fays, they are confined to zfew only of the race of men, while all the rejly inftead of feeling the advantage of his mercies for ever^ zx^ for ever fiiffering the ef- fects of his anger and wrath.
In
The T roofs of Univerfal Salvation. 251
In fine, there are a great many propBecies fcat- tered all over the facred books of revelation, con- cerning the times of Cbrijl^ and the great things that (hould t>e accompliflied, under his adminiflration at the i?Wof God*s kingdom, which cannot be un- derflood, upon any Icheme, in a fenfe lb honourable to God^ and his Son Jefus Chrift^ and that fo well anfwers the natural import of the words in which they are delivered, as this we have been opening. Inftead of particularly quoting thefe prophecies (which would carry me too great a length), I would rather fay in general^ the partial events^ to which they are commonly applied, and which leave the greatcft part of the pofterity of lapfed Adam in a ftate of degeneracy and mifery^ do, by no means, come up to xht full meaning of tho^tflrong and ex^ tenfively benevolent terms in which they areexprefled. And it deferves ferious confideration, whether there is not danger left the oracles of God fhould be expofed to contempt y while they are reprefented as fpeaking in a ftrain that is plainly too hyperbolic cal and exaggerating ? And will not this be the real truth, if we confine the feyife of thofe prophe- cies, which are delivered in the mojl grand and univerfal language ^ to partial and comparatively fnall events^ fuch as are no ways anfwerable to the ideas we have of the infinite greatnefs^ and ivifdom^ and knoii;kdgey and power, and benevolence of God?
I have now colleiSled, and put together, in the moft intelligible manner I could, the dire^ evidence
in
252 ^he F roofs ofUniverfal Salvation.
in favour of the important point I undertook to reprefent as 2ifmptiire truth. The proofs I have relied the caufe on are not ftngle independent fen- lenceSy detached from this and the other part of the Bible, merely for the fake of iht\x found \ but pa- ragraphs of facred writ, and fome of them large ones too, and taken in conncEllon^ and as falling in with the principal defign of the infpired authors in inferting them in the places where they are found. After all, I may be miftaken. If any Iliould per- ceive that I am, and would be at the pains, in a candid and Chriftian way, to lliew me particularly wherein, I (houid efteem it a kindnefs, and hold myfelf greatly obliged to them *, for I have really jiothing in view but the good of mankind-^ as crrounded on the truth as it is in Jefus. Or Ihould any think, that the evidence the above texts arc capable of yielding \s fufficient^ though I have not been able to reprefent it asfuch\ if what I have done fhould prove a motive to flir them up to place this evidence in a ftill clearer and ftronger point of light, inftead of envying their fuperior abilities^ and greater merits I fhall heartily join in giving them their juft praife ; efteeming my pains (in which I have not been wanting) well-fpenc labour, fhould this only be the effedt.
I have only this to fay further, that, as our more immediate concern, in this prefent flate, is to fecure our well-being in the next^ it is not a matter of wonder, that no more is faid, in the revelations of God. either by the ancient prophet s^ or his Son
Jefus
Tthe Proofs of Vniverfal Salvation. 253
Jefus Chrift and his apojlles^ with reference to the ftale which is i\,\\\ beyond that % at lead, in/>/^;«and €xplicit language (64), leaving no room for doubt. It is indeed no other than might reafonably be ex- pected, that the infpired writers fhould largely and particularly treat of th^joys and miferies of the refur- reLlion-ftate^ and but [paringly and generally of that which will commence afterwards. And this is the
(64.) It was doubtlefs bell, and God might know it was Ko^ to fpeak upon this matter fo as that it fliould not be clearly underftood, till the time came wh^n fuch knonjoledge might ht fit and proper for the world. Poflibly, as a very confiderable author exprefTes it [Hartley on Man, vol. ii. pag. 435], * the writers
* of the Old and New Teftaments did not fee the full mean-
* ing of the glorious declarations, which the Holy Spirit has
* delivered to us by their means ; juft as Daniel, and the other
* prophetic were ignorant of the full and precife import of their
* prophecies i relating to Chrift. Or perhaps they did; but
* thought it expedient, or were commanded, not to be mors
* explicit. The Chriftian religion, in converting the various
* Pagan nations of the world, was to be corrupted by them ;
* and the fuperftitious fear of God, which is one of thofe cor-
* ruptions, may have been neceflajy hitherto on account of
* the reji» But now the corruptions of the true religion begin
* to be difcovered, and removed, by the earneft endeavours
* of good men of all nations, and fedls, in thefe latter times,
* by their comparing fpiritual things ivith j'pirituaL* And as knowledge, in other refpects, has been greatly increafed, it may noiv be proper that more fliould be underftood with refe- rence to the exttnfive bene-volenct of God towards mankind through Jefus Chrift, than was neceflary informer ages. The
fupport of Chrifiianity may be connefted herewith. Perhaps, the amiable light in which it is placed, by the abovt reprefen- tition of it, 13 the moji ej^effual^nu dots, again ft infidelity.
\ trutii
2^4 516^ F roofs of Univerfat Salvation,,
truth oifa^. They have moftly laid out their en^ deavours to promote our welfare^ in the ftate that will fucceed next after this j while, at the fame time^ they have interpofed enough to lead an impartial and attentive enquirer into the thought, that the final re fult of the fcheme of God, condu6led by his Son Jefus Chrijl, will be the happiness of ma;^- KiND UNIVERSALLY, whcn God Jhall he all in all % as has, I truft, been fufiiciently evinced in thefc papers.
CHAPTER
Objcdtlons anfwered. 255
CHAPTER III.
Stating and anfwering Objeu^iovj.
NOTWITHSTANDING all that has been offered in proof, that ih^ final f ah at ion of all men is a dodlrine of the Bihle^ it ought not, it is freely acknowledged, to be received as fuch, nnlefs the contrary evidence can be fairly invalidated. This makes it neceffary to examine the objections that lie aeainft the truth of the foreg-oino; fcheme : In the doing of which, I fliall propofe them in their full ftrength, fo far as I am able ; for if they will not, viewed in this light, admit of a clear and fatisfaftory anfwer, they will remain ohjeclions ftill, and ought, in true realbn, to reltrain us from em- bracing the above fyftem, however plaufible the arguments in its favour may appear, confidered feparately from thofc difficulties that lie againft it.
I know of no objections to the final fahation of ail men from natural reafon^ in the fenfe we h;we explained it. ^his feems to fpeak rather /?;-, than a-yaivft it. Or if, on the one hand, it fhould not give any pofitive grounds to expecfl a final d^n\\ univerfal reftoration -, neither, on the other
hand.
256 Objections anfwered.
hand, does it offer any ohje5lions againft it : To be fure, not againft the pojfibility of it. Does it con- tradi6l any didate of true reafon to fay, that the infinitely benevolent God may^ if he fo pleafesj make the whole human race finally happy f None will pretend to affirm fuch a thing. And if a good God may make them happy, he may open his mind upon this matter *, declaring that he cer- tainly and actually will : Upon the fuppofition of which, ^"^^7^?^ would rather approve of the reve- lation as worthy of him, than cavil at its meaning as reflecting difhonour upon him. We have therefore no concern, in the prefent debate, with any ohje^ions that are purely rationaL
The only difficulties, thrown in our way, are fetched from iht fcriptures. And the difficulties from this quarter, it is confefTed, are not without their weight. We fhall give them a diftindl and particular confideratlon.
OBJECTION I.
*' Endlefs never- ceafing mifery is, according to the " fcriptures^ the portion of wicked men beyond the " grave ; and confequently the whole human kind *' cannot ht finally happy '^
This confequence, I readily own, is unavoidable, if never-ceaftng mifery^ with refpedl to wicked men, is a doftrine of the Bible. The ohje3fion fays it is. My bufmefs (hall be to fhow, that it is not.
The
ObjeBlons d?ifwered, .2^j
The evidence^ the ohjeolion would bring, in fup- port of the dodrlne of endlefs mifery, may be fet in the following light : — The mifcry of wicked men, in the future ftate, is frequently faid, in the fcrip- lures, to be everlafling : And this fame word ever- lajiing', which is joined with the mifery of the ivicked, is joined alfo with the bfppifiefs of the righteous ; {o that if the one is endlefs^ the ether mull be fo too : Nay, the righteous and -zvicked are fpoken of in i\\t fame fcntencs^ and it is affirmed of the wickedy in the fame peremptory m.anner, that they fiall go away into everlafting punijhment, as it is of the righteous-, that t\\ey Jhall go away into eternal life : Yea, this fame word, everlajiing, which is ufed to point out the duration of the future torments, is the very word that is often ufed to point out the ftri5i ahfolute eternity of God, Befides all which, the mifery of the 'K;/V;^^i is faid to he for ever \ and, as though this was not fufficiently expreffive of its endlefs continuance^ it is further declared to be/<?r e'-Jtr and ever, the ftrongeil phrafe ufed, in fcrip- ture, to defcribe the proper eternity of the Supreme Being. And further (till, our Saviour, as if it had been his view to put this matter beyond all con- troverfy, has thrice, in the fame difcourfe, m.oft folemnly repeated thofe emphatically ftrong words, with refpe(5l to wicked men, in the coming (late,
*' WHERE THEIR WORM DIETH NOT, AND THEIR.
" FIRE IS NOT QUENCHED." Upon which It is
added, In what more clear and decifive language,
could the endlefs never-ccafing mifery of the wicked
S have
258 Ohje&ions anfwered.
have been revealed ? No words could have been chofen, the language in which the fcriptures were wrote afford none, that more eafily, obvioufly, and flrongly, convey this idea.
This is the ohjeElion^ and, I think, in \i% full force, I know of nothing that has been offered, in defence of the do6lrine of endlefs mifery^ that is left out of the plea, as above fummariiy dated. If I could make it ftronger, I would willingly do fo.
It begins. The puniiliment of wicked men is frequently faid, in the fcriptures, to be eternal^ or everlafting. The texts in proof of this are as follow : Matt, xviii. 8, " vVherefore, if thy hand " or foot offend thee, cut them off, and caft them *' from thee : It is better for thee to enter into *' life halt, or maimed, rather than having two ** hands, or two feet, to be caft into everlasting *' fire." — XXV. 41, *' Then Ihall he fay to them " on the left hand. Depart from me, ye curfed, " into EVERLASTING fii'c, prepared for the Devil ** and his angels." — 46th verfe, " And thefe (bail *' go away into everlasting puniihment."— Mark iii. 29, " But he that blafphemeth againft *' the Holy Ghoft,— is in danger of eternal *^ damnation."— 2 ThefT. i. 9, " Who Dial! be " punilhed with, everlasting deftrudion from ** the prefence of the Lord, and the glory of his ** power.'*
Thefe five texts are the only ones, in all the New Teftament, in which the mifery of the wicked Is faid to be eternah or everhjling •, unlefs we take
in
Objections anfwered. 259
in thofe words of Jude, which arc fpoken of the Sodomites, " fuffering the vengeance of eternal *' fire." Upon which I cannot help making a paufe, before I proceed, to exprefs my furprize to find the facred writers fo very fparing in their ufe of this word eternalj or everlafii^igy as referring to the future torments^ upon which fuch vafi: ftrefs is laid in the preient controverfy. I mud needs fay, I expedled, when I began to colledl this part of the evidence, to fet before the reader's view, to have feen the word everhfling^ connected with the mifcry of the next jl ate ^ at lead, in every hook of-the New Teftatnent, if not feveral times in each book : Whereas, upon examination, it appears, that by far the greater part of the infpired writers have never .ufed this word, nor any other word allied to it in fenfe and meaning, with reference to the future torments ; while thofe who have ufed it, have very rarely done fo. It is ufed but thrice by the evan- gelift Matthew •, but once by the evangelifl: Mark, and this in 2, fpecial cafe only ; and but once likewife by the apoftle Paul, though his epiftles make fo confiderable a part of the New Teftament. It is not to be met with in the gofpels either of Luke or John ; nor in either of the three epiftles of John. It no where occurs in the epiftles of Peter or James. And, what is very remarkable, in the account we have of the preaching of the apoftles, from place to place, throughout the world, in the book of Ads, there is a total filence as to their ever having ufed this word, or any other importing
S 2 that
26o OhjeElions anfwered.
that the mifery of the wicked is endlefs and never' cea/ing. All which is very extraordinary, if this is a dodrine of Chriftianity, For, if it really be fo, it is a mofl important one J and it cannot eafily be accounted for, that the infpired writers fhould have fo ftrangely pafTed it over with i\egle6t. It might rather have been expedlcd, that they fhould perpetually have infifted on it, and with great fo- lemnity too, and in a great variety of plain and in- difputable terms. And their omifiions, upon this head, are a ftrong prefumptive argument, that they knew nothing of this dodlrine, which has been fo vehemently pleaded for in thefe latter days. — ^But to return to a more diredl and parti- cular anfwer to the ohje^ion^ in this branch of it. And,
I. It is obvious to remark, that the fubftantive aiwi^, and its derivative ixiccviog, commonly tranf- lated in the Bible eternity^ eternal^ or everlajiing^ MAY fignify a limited duration. None acquainted with Greek will dtny this, becaufe they know, or eafily may know whenever they pleafe, that they are in fact often ufed in this fenfe, in the facred writings. We (liall have occafion prefently to pro- duce a large number of initances to this purpofe.
Now, from this remark only, had we nothing further to fay, it follows, that the preceding evi- dence, in favour of univerfal falvation^ remains ftrong and valid, notwithftanding tht fcripture has joined the word aiuvio?, tranflated everlafting^ with the punijhment of wicked men, in the future world ;
becaufe
I
ObjeBions a?ifwered. 261
becaufe this fame word is often nfed, in the f rip- tiire itfelf^ to fignify a limited dur?ii\on only. Though therefore it is true, not only that the wicked fhall be bid, at the great day, to depart awayy £•.<; to ttu^ to aiwvtci', inlo everlnjling fire ; but that they fhall likewife, in confequence of this doom, a6l;jally go azvay^ 5»? x.cAao-ji/ ol\'^v\q\i^ into '"everlafting punijhraent : Yet it may notwithftand- ing be as true, that they fhall, in the final ifTue of things, be made happy \ becaufe the fcriptures have informed us, in numerous places, that the word cciu)viog MAY mean nothing more than a limited period of duration. All I infifl upon, in confequence of the prefent remark, is only this, that the word aja)i/io,% tra.n([zted everlajiifig, may Cignify a period of time only •, and if it may be conftrued in this fenfe, there is not the fliadow of an interference be- tween its connexion with the ///;?/^/^^f;;^;// of wicked men, and their being finally faved. In order to deflroy the above evidence, in a way of flrid: and conclufive reafoning from this word, it muft be Hiown, that it not only means an endlefs duration^ but that it cannot be underftood in any other fenfe; which every one, that knows any thing of Greek, knows to be befide the truth of fa6l.
II. Thefe words, a<wv and aia;v<o?, are evidently more loofe and general in their meaning, than the Englifh words eternity^ everlafting^ by which they are commonly rendered in our Bibles. If it were not fo, how comes it to pafs, that ot.\m and oci'^nQ<i will not always b;^ar being tranflated eternilyy ever- S I lajlrng?
262 ObjeBions anjwered.
lofting? It would many times found quite harfh to call that, in Englifh, eternal or everlafting^ which yet, with great propriety, might have the word atoji'to? joined with it. A few examples will bring this down to the lowed underftanding. Before the eternal times is an impropriety in Englifh ; but tt^o ^^ovicv oiiuivicov is a beautiful Greek phrafe, putting us upon looking back beyond /ijr^/^^r ages: The tranQators of the New Teftament have accordingly rendered it, Tit. i. 2, Before the world began. So when our Saviour fays to his apoftles, and to their fucceffors, for their encouragement in their work, *' Lo, I am with you alway," cw? r-n; a-wTsXuxi tov aiooi/og-, the words are a promife very eafily and naturally alTuring them of his prefence, through the whole time of the gofpeUdifpenfation, It is ac- cordingly rendered, in our Bibles, " even to the *' end of the world :" But the natural force of the Englifli word eternal would not allow of its being tranflated, to the end of eternity. In like manner, when the evangelift Luke fpeaks of holy prophets which have been o-tt' camoqy it is tranflated, y?;/^^ the world began : But the rendering would have been uncouth, from eternity ; nor would fuch a tranfla- tion have conveyed a right meaning. In fine, for I would not needlefsly multiply inftances, when the apoftle Paul fpeaks of the my fiery which hath been hid^ octto rcov aiwi/wv, it is very juitly tranflat- ed, from ages that are faffed: But it would have been a folecifm in Englifli to have faid, from pafi eternities.
I may
Objediions anfwered. 263
I may not impertinently remark yet further here, the particles, in and i-nny-nvx^ are fometimes add- ed, in the Septuagint verfion of the Old Tefta- ment, to the word ^s^twi/, to give it the greater em- phafis: Whereas, fhould we add the Englifh words, anfwerable to thofe Greek particles, to the term eternity^ it would make evident nonfenfe ; as any one may readily perceive upon trial. Thus, Exod. XV. 18, ^he Lord JJo all reigns tqv ohojvx, xat f-TT atwv^, Koci sri, for ever and ever^ and farther* — Dan. xii. 3, 'They fhall fhine as the JiarSy nq rov aiojvcc, y.oci in, for ever and farther, — Mic. iv. 5, We will walk in the name of the Lord our Gody ft? Toi/ aiCc'i/of, y.cci ETTETisivXy for cver and be- yond it»
The plain truth is, thefe Greek words have a different natural force from the Engliili ones, by which they are moltly rendered in the Bible •, be- ing more loofe in their meaning, and not fo cer- tainly fignifying duration without bounds or limits : Otherwife they might, without impropriety in fenfe, or indeed any harlhnefs in found, be always tranflated by them, or ufed with like additions to them ; which we have feen they cannot.
Now, from this remark, it is obvious, that the facred writers ought not to be looked upon as having in their minds the fame idea^ when they apply the words oni^v and oacouioi; to the future torments^ pointing out their continuance, which we are naturally led to have, when we conned: with them the words eternity^ everlafling, Thofe S 4 acquainted
264 Object mis anfwered.
acquainted with the Engiifli language only, having been ufed, from their childhood, to join the idea of endkfs duration with the words eternity^ everlaft- ing^ are apt at once to put this fenfe upon them, whenever they fee them, in the fcriptures, applied to the hereafter punijbment of the wicked. But it is far from being certain, or indeed fo much as probable, that the /acred penmen were, in the fame manner, ready, when they ufed the original words, to which thefe tranjlated ones are made to an- fwer, to underfland them in the fame fenfe. We have feen they have a different force ; and confe- quently the idea they applied to them muft be -proportionahly different^ that is, not fo determi- nately fignificative of continuance beyond all hounds cr limits.
III. The word ajwv, and its derivative atwvtof, are fo far from being confined in their meaning to endkfs duration^ that they really fignify nothing more than an age^ difpenfation^ period of continuance^ either longer or ihorter. It is certain, this is the fenfe in which they are commonly, if not always, ufed in the facred pages. The texts in proof of this are almoft numberlefs. I Ihaii mention a few at large, and more generally point out a great many more, both in the Septuagint tranfla- tion of the Old Teflament, and in the v/ritings of the New.
To begin with the Old Teflament.— -Gen. vi. 4.
*' There were giants in the earth in thofe days,-^
*' mighty men which were of old, «7r' ^iwvo?."^^
9 ix. I2«
ObjeBlons anfwered. 265
ix. 12. " This (the rainbow) is the token of ^' the covenant which I make between me and ^' thee, and every living creature, for perpetual ge- " nerations, t^q yii/sx; ajwvtou?.*' — 16. '^ And the bow " fhall be in the cloud, and I will look upon it, " that I may remember the everlalling covenant, ^' ^kxhy.nv aiu)viGp, between God and every living " creature." — xiii. 15, " All the land which *' thou feeft, to thee will I give it, and to thy feed '* for ever, soo; ocwj^yoq" — xvii. 8. *' I will give " unto thee, and unto thy feed, — all the land of " Canaan for an everlafting pofTefrion, n? y.xTccffyj- " civ on(£\iio\^" — 13. *' He that is born in thy houfe " — muft needs be eircumcifed, — and my covenant " fhall be in your flelh for an everlafting cove- " nant, nq J'taOrixTii/ ociui/igv." — 'Exod. xii. 14. " And " you (hall keep it (the pafTover) throughout your *' generations : You fhall keep it a feaft by an or- " dinance for ever, voija^qv ato-'viov." — 24. '' x'\nd ye '* fhall obferve this thing (the pafTover) for an or- " dinance to thee, and to thy fons, for ever, i(^<; " ai:o^o?." — Numb. XXV. 13. " And he (Phinehas) " fhall have it, and his feed after him, even the " covenant of an everlafting priefthood, J'ia0-/;x*j " ii^x7six<; ajwvia." In like manner, the Jewifh ftatutes and ordinances are ftiled atwuoj, and faid to be fK TCI/ ajwi/a, in the following places, as
they are enumerated by Mr. Whifton. Exod.
xxvii. 2 1. — xxviij. 43. — xxix. 28. — xxx. 21.
! — xxxi. 16. Levit. vi. 18, 22. — vii. 24,
26. — X. 15. — xvi. 29, 31. — xvii. 7.— xxiii. 14,
266 ObjeBions anfwered.
31, 41. — xxlv. 3, 8, 9. Numb. x. 8.— xv. 15.
— xviii. 8, 19, 24. — xix. 10. — xxv. 13. Upon which he adds, with great truth and proprie- ty, * There is no end of citing more ordinances^
* ox ftatutes^ ox grants-, which were to be eternal^ or ' everlafting^ or to laftfor ever^ in our modern way of ' interpreting thofe Greek words : Which yet were
* to laft no longer, at the utmoft, than the Mofaic
* occonomy itfelf •, and have many, very many, of
* them ceafed, or at lead have been intermitted ' above fixteen hundred years together *.'
And the fame ufe of thefe words is retained in the New Teftament y as may be feen by the fol- lowing texts. — Matt, xxviii. 20. " Lo, I am with *' you alway, even to the end of the world," tou €iimog^ the gofpel age, or difpcnfation. — Luke xvi. 8. *' The children of this world," tou ocic^^yog Tourau, of this age-i " are wifer in their generation, than the *' children of light." — xx. 34. " The children of " this world," tou axmoz toutou, of this age^ *' marry, *' and are given in marriage." — i Cor. i. 20. *' Where is the wife ? Where is the fcribe ? Where *' is the difputer of this world," tou aiwvo? toutou, of this age P — x. 11. " All thefe things happened *' unto them for enfamples, and they are written *' for our admonition, upon whom the ends of the " world," Tcov aicomv, of the ages-, *' are come." Gal. i. 4. " Who gave himfelf for our fins, that ♦' he might deliver us from this prefentevil world,"
* Eternity of Hell Torments confidered, page «!•
ObjeBions anfwered. 267
rjc Tou zyscrurog aimog ttove^ov, from this prefent evil age. — Eph. ii. 7. " That he might fhew in *' ages to come, iv rot^ onu(ri £7r£^^oy.£uoigy *' the ex- *' ceeding riches of his grace." — iii. 9. " And to '' make all men fee what is the fellowfhip of the " myftery, which from the beginning of the " world," a^TTo Twi/ aiojvwv, from agesy " hath been " hid in God."— Col. 1. 26. '* The myftery which '' hath been hid," aro rw^ atwj/wv, " from ages, " and generations." — But I am weary of citing particularly any more texts, and (hall content my- felf with defiring the reader to turn to the follov/- ing ones, as they are to be feen in the Greek Teftament. — Matt. xii. 32. — xiii.22, 39,40, 49. — xxiv. 3.— Markiv. 19. — Luke i. ^^. — xviii. 30. — John viii. 35. — ix. 32. — Adls iii. 2 1. — Rom. xii. 2. — xvi. 25. — I Cor. ii. 6, 7, 8. — iii. 18. — viii. 13. — 2 Cor. iv. 4. — Eph. i. 21. — i Tim. vi. 17. — 2 Tim. iv. 10. — Tit. ii. 12. — Heb. i. 2. — iv. 26, with feveral others, which I may have pafled over ; for I pretend not to have exhibited a com- plete lift.
From this frequent, and almoft perpetual, ufe of the words atai/ and aiuviog, it is, I think, beyond all reafonable difpute, evident, that their proper meaningy at leaft, as ufed in the facred writings, is an age^ ceconomy^ or period of duration^ whether long ox fljort.
It will, perhaps, be faid here, the words aiwv and atw;/iof, whatever they may be fuppofed to fignify in ftri^l propriety of fpeech, are certainly
ufed,
268 Obje5ltons aiifwered.
iifed, in fcripture, to mean fometlmes duration WITHOUT hounds y as well as with. To which I anfwer, As gck^^v properly fignifies an age^ or period of duration^ the circumftance of longer or Jloorter^ definite or indefinite^ does not depend on the nature of the word^ but other things^ which fhould be confidered, in order to afcertain its precife fenfe in this refpe^l. From whence I freely aiiow the following obfervation to be a juft and true one^ namely,
That iht precife duration:, intended by the words (Xim and aicoi/tof, in any particular place, cannotj with certainty, be colledted from the force of the words, in themfelves fimply confidered j but mufl be determined, either by the nature of the thing fpoken of, or other pafiages of fcripture that ex- plain it. As, to illuilrate this in a few inftances, when it is faid of God^ as in Rom. xvi. 26, that he is Ofo? ccimioq^ we cannot argue that his duration is boundlefs and unlimited^ merely becaufe this epitbeit is applied to him : But yet, we may reafonably conftrue it in this (tnft^, becaufe he is previoufiy known to be 2i.fuhje5i capable of this kind of du- ration, and the word aiwi/ allows of the conftruc- tion, as it naturally fignifies an age, or period of duration in general, leaving the circumftance of longer oxfhorter^ definite or indefinite^ to be fettled by the nature of the fubjedt with which it is conned- cd. In like manner, when it is faid of the holy pro- phets, that they have been ocrr'atooi^og -, we do not inter- pret this of a duration within fuch and fuch certain
hounds^
ObjeBions aufwered* 269
hcunds^ merely from the force of the ivord^ but from the nature of the fubje5i to which it is re- lated. And the fame may be faid, with refpecl to the happinefs of the righteous^ and the mifdry of the wicked; they can neither of them be certainly fixed to this or that precife duration^ whether longer ox floor ter^ limited or iirdimited^ merely from the joining the word atwi/io? with them \ becaufe this word properly fignifies a period of duration^ without taking into its meaning, its precife lengthy or determining whether it is bounded^ or unbounded,, In order therefore to fix the true duration in- tended by this epithet^ thus applied, we mull recur to the jiature of the fuhjcol^ or what may be faid with reference to it in other texts \ nor can it, with any manner of certainty, be done in any other way : Though I would obferve here, and the obfervation may be worthy of fpecial notice ; if we will confine ourfelves to the mere force of the isjord itfelf it more probably nieans a limited^ than an endlefs^ duration ; and for this very good reafon, becaufe this is, by far, the mofl frequent ufe of it in the facred writings -, as any one may foon fatisfy himfelf by the help of -a Greek Con- cordance.
And from hence it appears, at once, that the fcripture account of the future mifery as everlafltjig^ is no ways inconfiftent with the foregoing fcheme oi univerfal falvation : Nay, from the proof above offered, that mankind univerfally fliall be faved^ we are clearly and certainly taught how to under- Hand
270 OhjeBions anfwered.
Hand the word atwvto?, when joined with iht future mifery, namely, as meaning, not an unlimited^ buc limited duration. For, as this word is evidently found, in fa6l, to be capable of being underftood in either of thefe fenfes, it is nov/ put out of all doubt, in which of them it is to be underftood, namely, in the limited fenfe. To illuftrate this by an example. It is Taid of Chrift, Dan. vii. 14, that " his dominion is an everlafting do- " minion-," and again, Mic. iv. 7, that " he *^ fhall reign in Mount Zion from henceforth " even for ever." The words, caooviog, and fi? rov ocicavoc, in the Septuagint, in themfelves fimply confidered, do not abfolutely determine, whe- ther the reign of Chrift fhall be endlefs^ or for a period^ or difpenfatton only : But when an infpired apoftle exprefsly declares, that, after the redudlion of all enemies, Chrift " (hall deliver up the king- " dom to the Father, and be himfelf fubjed to *' him, that God may be all in all," the precife meaning of thefe words is now fixed ^^ and we are no longer at a lofs to fay, that they are to be un- derftood of a //m//^i duration, though a long one. So, when it is affirmed of the wicked, that they' jhall go away^ sk y.oXo(,(nv aiuviov, into everlafting pu- nijhment^ the certain meaning of this word, ixiu}viov^ everlafting^ is clearly and fully fettled by the above proof of the final fahation of all men. We are no longer left in fufpenfe, but may affuredly fay, it is to be underftood in the limited fenfe.
But, to give the prefent objedlion the utmoft
pofTiblc
OhjeBio?is anfwered* tyi
poiTible advantage, I will fiippofe, what has never yet been proved, nor can be proved, viz* that the word ociuinoq properly and ftri5lly fignifies duration without end\ and that, whenever it is iifed in the limited fenfe, it is in a lax and lefs proper way of fpeaking. And, even upon this large fuppofition, the above evidence, in favour oi univerfal fahation^ is not overthrown. For, as the fcripture itfelf has taught us this lax and lefs proper fenfe of the word, by ufing it in this fenfe, and more frequently too than in its fuppofcd proper one, it cannot be thought hard, or unreafonable, to put this fenfe upon it, when plain proof is offered, from the fcriptures themfelves, that men fhall be univerfally faved at laft. So that if the proof we have c^iven of the doctrine of univerfal falvation is good, in itfelf, it remains good, notwithftanding this chjec- tion •, becaufe the future mifery, the thing ohjeHed^ is eafily capable, upon this ftrongeft fuppofition, of being reconciled with it.
I have now faid enough to free the foregoino- difcourfe from any difficulty, arifing from the con- nexion of the word aicouto;, tranflated everlaftingy with the mifery of wicked men in the future (late ; and might therefore content myfelf without adding any thing further. Bur, as the do6lrine oi endlefs torments is ftrenuoufly pleaded for by a great many, and reprefented as an effential truth of the Ckriftian revelation, while yet, in my opinion, it has no real foundation in the facred books of the New Tefta- 7nentj I fhall, though I do not think it needful, in 10 vindication
272 Objections anfwereds
vindication of the preceding fyftem, go on^ and fay,
IV. It is fufficiently evident, even from the very texts that are brought to prove xht ftri5l eternity of hell torments^ that they contain no fuch doctrine ; and much more is this evident from other texts which fpeak of the fame torments.
If we attend to the produced icxts^ we fhall find, that the exiftence of wicked men in mifery without end is rather a confequence deduced from, than the thing itfelf 2,^rmtd in, them. For, let it be obferved, in two of the above five texts [Matt, xviii. 8. and XXV. 41.] it is only faid of the fire wherewith the wicked fhall be punifhed, that it is everlafting, And ' could it be proved, (as a late valuable
* writer expreffes it *) that the/r^ itfelf will be ab-
* fokuely without end., it will not neceffarily follow
* from thence, that every individual fubje£l^ which ' is cad into it, mud be fo too : Becauie God may
* either think fit to continue i\{\sfire in being, as a
* perpetual monument of his juflice; or, becaufe, ' in fo large a fyflem of rational beings as the
* univerfe contamsy there may be, as well \n future ' ages, as in the prefent^ beings that abufe their ' moral agency, and become proper fubje6ts to be ' punifhed in it, I fay, either of thefe propo-
* fitions may be true, and, as fuch, fufficiently
* account for this phrafeology (if underftood in
* its utmofl rigour), and yet no neceffity of infer*
Mr. Nichol Scot.
c
rinor,
Ohje5lions anfwered^ 273
r*? ring,, that every individual fuhje5l, that is cafl ^ into this fire, fhall be continued alive in it without * ^«i.'— But not to infill upon this, which yet I think well worthy of notice.
It may be of more importance to remark, that there is no good reafoo to fuppofc, th;u the word aiwvioj/, cverlafling^ here joined with the fire of hell^ is to be underftood, as pointing out a ftridly and abfolutely endlefs duration. And, I believe, no- thing but mere cudom prevents our perceivino-, at once, the abfurdity of fuch an interpretation. No one ever imagined himfelf obliged to think, that this earth will continue, ftridlly fpeakinj?, to all eternity^ becaufe it is faid, in fcripture, to abide for ever^ No one ever fuppofed the hills and mountains to be abfolutely endkfs in duration, becaufe the term everlafling^ is applied to them by the iacred writers. And, in fine, no one ever imagined there had been an eternal Jucceffion of prophets^ becaufe the fcripture fpeaks of prophets % a-nr' cctcavog^ from eternity. Common reafon, in thefe cafes, readily underftands the word eternal in the limited fenfe. And the famie reafon, one would think, if not under fome previous bias, would as readily underftand th^ fame ii'ord^ in iht fame fenfe y in the prefent cafe. For it is, perhaps, as great an abfurdity to fuppofe fire to be ftri^lly and ab- folutely eternal, as to fuppofe the earth, or mountains^ or prophets in fucceffion, to be fo. hire, as fuch, naturally tends to an end, and will, in time, adlually come to an endy and it is impofTible, according to
T \hs
274 Objedliojis anfwered^
the eflabliflied laws of nature, but that it fhould certainly do fo. The nature of the fuhje£i there- fore obliges us to put a limitation on the word ftjcoi/iov, everlaftingt when joined with fire. And this is fo often the fenfe of this fame wordy in like cafes, even in the fcriptures themfelves, that it is ftrange any fhould be at a lofs in this matter. A rejirained interpretation of the word^ when conne6l- cd with fire^ is certainly the mod natural, as well as rational. And I fee not but an age^ difpenfation^ or period^ for the continuance of this fire^ will very well anfwer the full import of the word atwviov, everlajiing ; efpecially, if we fuppofe this age to laji^ till ihtfire has accomplifhed the end for which it was enkindled. And we may the rather reft fatisfied with this interpretation, which reafon fug* gefts, by calling to mind the language of fcrip- ture, with reference to the cities of Sodom and Gomorrah, which is, that " they are fet forth for an ** example, fufferirfg the vengeance of eternal fire.'* Surely, we have no need, in order to do jufticeto the fcripture, to fuppofe, that thofe cities are now in flames, and will be fo to all eternity. The words, interpreted as they eafily and naturally may be, import no more than this, that this fire lafted^ till it had accom,pii(hed the defign of Heaven in the de- ftruEiion of thofe cities ^ for a ftanding public example cf the divine vengeance to after ages. And the fire oi hell is doubtlefs called everlafting for the like reafon.
And if by to ttu^ to oL^mm^ everlafting fire y we
are
Objedlions anfwered* 275
are to nnderftand a fire that will laft, not always^ but an age^ or difpenfation^ there is no difficulty in fixing the meaning of the fame word aiwuo?, ever- lafting^ in the other three texts. In that [Matt: XXV. 46.] where the phrafe is everlafting punijhment^ it is evident, the epithet everlafting^ is joined with ■punijhment on account of the /r^ that will occafion it. For the wicked's going into this everlafting punifiiment is exprefsly mentioned as the execution of the fentence in the foregoing words, " Depart, ye " curfed, into everlafling fire." Confequently, the duration of this punifliment cannot be longer than the duration of the fire that caufes it. If that^ from the nature of the things muft have a limited fenfe put upon it, the fame limitation muH be put alfo upon the punijhment that is the effe^ of it. So, in Mark iii. 29, where they who blafpheme againft the Holy Ghoft are faid to be in danger, atwi/iou x^«(r£wf, of eternal judgment^ it is evident this judg- ment is called eternal, becaufe the effc^ of it will be their departing into eternal or everlafling fire '^ for that is the judicial fentence itfelf, as we have feen. Matt. xxv. 41. In like manner, when the apof- tle Paul, in the laft of thofe texts, fpeaks of " ever- ** lading deftru6lion from theprefenceof theLord,'* 2 Their, i. 9 •, he very evidently ufes this term ever- lafting, on account of the fire that is to bring on this deftrudion. The connexion of the words puts this beyond all difpute. It is thus : " When •' the Lord Jefus fhall be revealed from heaven, *' with his migh y angels, in flaming fire,
T 2 '' taking
276 Objections anfwered.
*' taking vengeance on them that know not God, " and that obey not the gofpel of our Lord Jefus " Chrift, who fhali be punifhed with everlast- *• iNG DESTRUCTION." Their deilrudion is plainly fpoken of as everlafting^ becaufe it will be the efFed of flaming fire, which fire is called by our Saviour himfelf ^I'^r/^y//;/^, in the very fen- tence which dooms wicked men to this deftrudion. So that the true fenfe of the word everlafting^ in theie three laft texts^ appears to be the fame with that in which it is ufcd in the two former \ where, being joined with fire^ the nature of the fuhje5l obvioufly fixes it, as we have feen, to a limited duration only.
I may pertinently add to what has been faid above, that /r^, being a deftru6live element, pow- erfully tending, according to the ftated laws of nature, to bring on a folution of continuity in thofe bodies that are caft into it \ this alone, one would think, might be fufficient to fatisfy a confiderate reader, that wicked men would not fufter, in the never-ceafing fenle. by the fire that is called everlaft- ing. We know of no lubilances that will endure the force of fire v/ithout diffolutioHy in time. And z^fire is that by which, in thofe texts ^ the punifh- ment of the wicked is faid to be effedlcd, the nature of the fuhje5f cbviouily, and, I think, neceifarily, leads us to conceive of this punifhment as ever- lafting^ not in the fenfe in which the fcripture fays that God is everlafting ; but in the fenfe in which it fays the hills are everlafting^ and the prophets have
heen
OhjeBions anfwered, 2jy
leen for everlafibig^ that is, for a limited duration only. It ihould leem evident, were we confined to thefe texts alone, that there is enough con- tained in thern clearly and fully to fatisfy an im- partial attentive reader, that there is no good reafon to think, either that the fire of hell is end- lefs, or that the mifery of the wicked there will be fo.
But there will not be left much room for dif- pute, upon, this .head, if we go on, and confidef the ct/jer texts which fpe.ak of the fiiture mifery. And here it ought to be particularly remembered, it is not laid in any of them, either that the wicked
(hall ALWAYS LIVE IN TORMENT WITHOUT DYING ',
or that their bodies^ at the refurre^iont Ihall be
IMMORTAL, Qf INCORRUPTIBLE, Ot INDISSOLUBLE:
No i but, on the contrary, it is exprefsiy declared, in thele texts, that the wicked Jhail reap corrup- tion (a) V that they Jball he destroyed (b) ; that they Jhall perish {c} •, that they ihall undergo DEATH (d) : And this deaths which they fhall fuf- fer, is faid tQ be the second death (e). And it is remarkable, this fecond death is fpoken of as that, which fhall be effcdled by the fire of helL Hence the fccoud deaths which wicked men fhall
(a) Gal. vi. 8. (b) Matt. vii. 13.-- x. c8.— 2 Thef. i. 9. — I Tim. vi. 9 — James iv. 12. — 2 Pet. iii, 16. (c) John X. 2S. — Luke xiii. 3, 5. — 1 Cor. i. 18. — 2 Cor. ii. 15. — 2 Thef. il. 10. — 2 Tet. iii. 9. (d) John viii. 51. ^— Rom. vi. 21, 23. — viii. 13. — 2 Cor. ii. 16. — i John iii, 14. r-v. 16. (ej Rev. ii. II. — xk, 14. — xxi. 2,
T 3 paf5
278 Objedlions anfw&red.
pafs through, and their being caji into the lake of fire, mean, in the hook of the Revelation of John, precifely one and the fame thing ; as may be feen in the 20th chapter. Accordingly, in conformity to this reprefentation of their dyings and this by fire^ they are often compared, not to things (if any fuch there be) which will bear the a6lion of fire^ without being confumed ; but to chaff, and
TARES, and WITHERED BRANCHES (a)^ which,
when caft into the fire, muft, without a continued miracle, be defiroyed. And in allufion, doubtlefs, to this idea of the fire of helh God is called, not a perpetual tormenting^ but confur/iing, fire (b). And the defiru5lion of wicked men is connedted, by the apoftie Paul, with Chrifl's appearing i«^.^wi;;^ fire to take vengeance on them (c). This deftruc- tion, it is true, is called an everlafting defiruElion \ but for this reafon, as has been faid, becaufe it will be effected by j^r^ that will laft an age^ or difpenfa- iion^ during which period it fhall certainly and fully be accomplifhcd.
It cannot, perhaps, be determined, with any certainty, whether the fire of hell is to be under- flood literally^ or figuratively \ but whether we take it in the former or latter fenfe, it is plain, from the above texts, that the torments fignified thereby, inftead of rendering wicked men never-ceafingly miferahky will, fooner or later, bring on their dif*
(a) Matt. in. 12. — xiii. 30, 40, 42. — Luke iii. 17. — John :cv. 6. (bj Heb. xii. 29. (cj 2 Thef. i. 8.
' folution.
ObjeBions anfwered. 279
folutloHy deftru5fion^ or death. This is the idea, they very clearly and ftrongly convey to our minds: Which makes it quite eafy to fix the fenfe of the word oc^mio<;^ everlafiing^ when joined with the future mifery -, underftanding by it, not an endlefs^ but a limited^ duration : Which limited fenfe of the word wiij not appear in the lead /trained or forced^ if thefe two undoubted fadls are attended to. Firft^ that this is the very fenfe in which this word is MOST FRECtyENTLY USED throughout the New Teftament. Secondly^ that the texts which join the word atw^iof, everlaftingy with the mifery of the wicked, are very few, in comparifon with thofc which join with it a diffolution^ deftru^ion^ or death.
Nor need we be at any lofs to know, in general, what is fignifiad by this deftru^ioriy or death, A juft idea of the firft death will lead us into a right conception of the thing meant by the fecond death.
The jirft death was never intended to put an end to our emftence-t but only its prefent mode^ with all its connexions and dependencies^ The human fyftem is a moft curious piece of divine workman- fhip. It is compounded of a material body^ con- fiding of numberlefs parts, admirably put toge-r ther, and organifed, fo as to be capable of ferving a vaft variety of ufeful purpofes ; and a fpiritual fiihftance^ ov fouU endued with noble powers, the fource of thought, felf-determining, felf-confcious, and fufceptible of pleafure and pain, indefinitely
T 4 divcrfified.
28o ObjeBions anfwered.
diverfified, both in kind and degree. Between thefe two, though thus different in their natures, the God of heaven has formed a mod intimate re- lation^ or clofe iinicn^ in confequence of which, fuch is their dependence on each other, that the body is a mereufelefs machine-, only as it is 'adluated by xht foul: Neither. can the foul afluare it,: to any of the valuable purpofes of llfej till, by the organs of fenfation, it is furnifhed with the materials of knowledge : Nor, when furniilaed, can it exert it- fcif but by the pody^ as its injlrument. This is our frame. Thus are we conftituted living arrive agents^ and become iTtted'fbr thofe various em- ployments and enjoyments, whether -'^tji/'/y or mem- iaUfecular or religious^ wherein confifts the benefit of life, and in the due proportioning of which lies its perfection and glory in this pi'-efent world, and its preparation for the coming one. • No^, death putsan endy not to the exiftence t\tht\ of our bodies ox fouls-, but to the relation, or union, there is be- tween them, and iht'it- confequent fuhferviency to 'each other, and every thing dependent thereon. No more ideas, either pleafurahle or painful, are let into the mind by the bodily fen fes -, neither can the mind itfelf any more exert any of its powers, in the ufual way, in its prefent (late. And there is now, in a word, a total period put to all commu- nication with the world -, infolnuch, that we have no more to do v/ith it, and are no more capable of receiving pleafure, or pain, from it, than if we had never been brought into exiflence.
Now,
ObjeBions anfwered, 281
Now, this notion of the jirft death will lend ns into juft feiuiments, in the general, concerning the fecond death. It is evident, from the fcriptures, that the refpe5iive fouls of wicked men will, at the. refurrc^ion^ be again related^ or united^ X.Q particular fyftems of matter, fomehow or other adapted, by the vvifdom of God, to render them capable of commtmualion v^iih the 'u^orld they Ihall then be placed in. Ideas will be let into their minds by the mediation of their bodies ; though the manner, to us, at prefent, may be inexplicable. And, in the fame way, they will become fitted iov fenfatiom of pai'fi^ V a illy more various in kind, and greater in degree, than at prefent •, which yet they will be able to endure for a much lortger continuance. But, in time, the torments, they mud fufrer, will end in their death, that is, the diffolution of the union be- tween thdr 'fouls and bodies-, upon which, they ^wili have no more concern with that world, than they have v\?lth ikis upon the coming on of the firf-i death. ■'^' '
Should any enquire here, what becomes of wicked men afrer the fecond death ? The anfwer is eafy, upon the foregoing fcheme. They are no more turned out of exiftence, than when they died x.\\t firft death; but ih^'w fouls ^ in God's time, fhall ht united again to their refpedlive bodies: And if, by means of the torments of hell, they have been humbled^ and fo brought mto fubje 51 ion to the go- vernment of God, as that they are meet for his mercy in Jefus Chrift, the bodies they Ihall be re- lated
282 Obje5lions anfwered.
lated to fhail, by the divine wifdom and power, be fitted for that glorious difpenfatioriy when God Jhall he all in all Or, if any of them fhould be fo fixed in their ohftinacy^ as not to be wrought upon, by the torments of the next ft ate ^ to yield themfelves up to God as his willing fubjetls^ they Ihall again^ in fome other form of exiflence, be put into a ftate o{ fuffering and difcipline^ till, at length, they are, in a wife and rational way, prepared for final and everlafting happinefs*
But if the foregoing fcheme fliould be found to have no truth in it, and the wicked are fent to hell as fo many alfolute incurables^ the fecond death ought to be confidered as that which will put an end to their exiftence^ both in foul and body^ fo as that they fhall be no more in the creation of God.
The objection proceeds : — The fame word, ever-^ lafting^ which is joined with the mifery of the wicked^ is joined alfo with the happinefs of the righ- teous •, fo that if the 07U is endlefsy the other muft be fo too : Nay, to fatisfy us of this, it is affirmed of the wicked, " that they (hall go away into ever- " lafting punifhment," in the fam^ text in which it is laid of the righteous, that " they Ihall go into *' everlafting life."
I anfwer; — If we may fuppofe the foregoing fcheme to have been well fupported, this difficulty is happily and entirely fuperfeded. For, accord- ing to the difcovery there made, the next fiat e will not laft for ever^ either with refped to the righ-
teousy
ObjeBions anfwered, 283
teous^ or the wicked \ but for an age^ or ages only : Upon which, the difpenfation will come on, when God will be himfclf immediately all in all. See before.
The righteous^ It is true, will pafs into \}c\\% final difpenfation^ not by dying again^ but probably in Ibme way analogous to that^ in which the be- lievers that are alive on the earth, at Chrifl's fe- cond coming, (hall pafs into the refurre5iion-ftate : Upon which account, their life and happinefs may properly be faid never to have an end. But (till, the next ft ate they will be in, and, I believe, their next mode of exiftence, with all its connexions and dependencies^ will come to 2. period^ and, by a quick and pleafing tranfmutation, be fwallowed up in that grand (economy^ of which God will be immediate head 2Lnd fovereign. So that the whole difficulty, arifing from the application of the word aiw^ioc, everlafting^ to the next ft ate of the wicked, as well as of the righteous, and in the fame verfe too, is entirely fuperfeded ; bccaufe it means the fame thing, with refpe^l to them both, namely, a limited duration only. This I take to be the true, and beft anfwer to this difficulty ; and it abfolutely removes away, even the very foundation upon which it is built.
But if we fliould fuppofe the foregoing fyftem to have no truth in it, and that the next ftate^ agreeably to the common opinion, is final with refpe6t both to the righteous and the wicked: I fay, if we (hould fuppofe this, it will not follow, 1 that
284 QbjeSfions anfwered.
that the wicked muft be miferahle without end^ be- caule the righteous are thus happy •, though the lame word, aiwi/to?, everlafiing^ is joined both with the puniffjment of the one^ and the hafpinefs of the ether. And for thefe reafons :
I. There is an obferyable difference between the application of the word ajwi/ioj, everlafiing, to the righteous^ and to the wicked. It is but five times applied to the future Jlate of the wicked throughout the New 'Tejlament : Whereas it is ap^ plied to the future fiat e of the righteous more than forty •,. which I do but mention in tranfitu. It is of more importance to remark here, this wcrd^ when applied to the righteous^ is' mjoiliy joined with the word life, fo as. that, if it is underllood in the endlefs fenfe, we rauil fuppofe they (hall live in happinefs without ever dying again: Whereas this zvord, when applied to the wicked^ is never once connedVed with their life, hut always with thej^r^ they fhall depart into, or with that damna- tion^ punifijmenty or definition, which fhall be ef- fe6led by m.eans of thisj^r^. Now, fhould the fire of hell be everlafiing^ in the never-ceafing fenfe of the word, there is not the fame reafon to fuppofe that the wicked fhall live without end in this fitre^ as that the righteous fhall live without end in hap- finefs\ becaufe the word, everlafiing^ is joined with the LIFE of the righteous^ while it is joined only with ihtfire the wicked fhall go into, or with their punifhment^ or deftru^ion^ that is hereby ef- fedled. And it is a fuppofeable cafe, at leaft,
that
Objeciions anfwered, 285
that the/r^ of hell may be endlefs^ and not the life of the wicked. And if this fire may be eudlefs^ while the liii; of ciie wicked is not {o •, their ^^7;/- riation^ fiimjhmenty or deftruulion^ may be called everlajiing^ on ^ccouul oi xhh endlefs j.. , and not with a view to the duration of their life in in. This, I am fure, is a poQible fuppofition •, which is enough to (how, that the ivickcd may not en- dure never-ceafing mlfery^ while the righteous may enjoy never-ending happinefs -, though the fame word, everlafting, is ufed in both their cafes.
2, There is a very wide difference bttwcen hap- pinefs and mifery^ reward and puniflyment •, which may make it proper to underftand the word ever- lafting in a different fenje with refpedt to thefe dif- ferent fulje^s. Common reafon, as has been ob- ferved, teaches us to explain this term, which is capable of being underdood, either of limited or unlimited duration, by the different natures of the fiuhjeuls to which it is applied. And as ih^fubje5fs^ in the prefent cafe, are widely different, this ought to be the rule of interpretation here ; which, if it is, a different coiiftruftion of the word may reafon- ably be admitted. It perfcdiy falls in with the notions mankind univerfally entertain of the in- finite benevolence of the Deity, to interpret the word everlafting, in \\\t endlefs fcnfe, when joined with a reward, which is the gift of grace •, to be fure, there is nothing in fuch a conftrudion, that carries in it the leafl: repugnancy to the ideas v^g have of the attributes, and government, of God. But will
any
286 Objecllons anfwered,
any fay, that there Is the like reafon to nnderftand the word everlajting^ in xhtfamefenfe^ when joined with punijhment, which is God's Jtrange work:, and what he takes no pkafure in? Does the do6lrine of never-ending torments agree fo well with the idea of infinite mercy^ an allowed eflential attribute of the only good God^ as that of never-ending happinefs? Does not the one^ at once, approve itfelf to the univerfal reafon of men, while the other cannot, without great difficulty, if at all, be made to con- fill with it? As theic ftdje^s are thus vaflly dif* ferent in their 'natures^ why fhould not the duration^ fiornified by the term everlafti?2gy be fo too P Why may we not, yea, why ought we not, to //;;;// the word, with refpe(5l to the 07te \ while we extend it, with refpedl to the other^ as far as it will bear. But,
3. It is moil of all worthy of confideration, that we are naturally and obvioufly led to interpret the word atwviof, everlafting^ when joined with the happinefs of the righteous^ in the endlefs fenfe, from other texts which determine this to be its meaning: Whereas wc have not the like reafon to underftand the fame word in the fame fenfe^ when joined with the mifery of the wicked. The citing here a few texts of fcripture will fully illuftrate the propriety and force of this remark. Lukexx. 56, Ovn ccttq^
^XVEiV in ^vvGiT/lcn *' NEITHER CAN THEY DIE ANY
*' MORE, for they are equal unto the angels, and *' are the children of God, being the children of '* the refurrc6tion."— I Cor. ix. 25, *' They doit
"to
ObjeBions anfwered, 287
'' to obtain a corruptible crown ♦, but we, cc(p^ccfo]^^ " AN INCORRUPTIBLE.'* — Chap. XV. 42, " So alfo ** is the refurredion of the dead •, ic is fown in *' corruption, it is raifed, fv ct^^xotnx^ in incor- " ruption." — 52d verfe, " The dead fhall be *' raifed, A(pQafoi, incorruptible." — 53d verfe, *' This corruptible mud put on, oc(p^ao(Tioiv^ incor- " RUPTiONi and this mortal mud put on, a9«- " vao-tav, IMMORTALITY." — 54th vcrfe, " When " this corruptible (hall have put on, a^Oa^o-tav, in- " CORRUPTION ; and this mortal fhall have put on
*' a0av:K(riav, IMMORTALITY." 1 Thcf. iv. 17,
** So (hall we be, TravroTf, ever with the Lord." — 2 Tim. i. 10, '' Jefus Chrift, who hath abolifhed •^ death, and brought life and immortality,, *' ^cc'fiv xa» a(p^oc^iTixu, to light, through the gofpel.*' — Heb. xii. 28, " We receiving a kingdom that
•* CANNOT BE MOVED, cc(rx\iv]ov" 1 Pet. i. 4,
** He hath begotten us — to an inheritance, aipOa^-
*' Tov y.oci a[Aiaplo]f xat ff.iAOCooc^ov^ INCORRUPTIBLE,
•• uNDEFiLED, and that fadeth not away." —Rev. ii. II, " He that overcometh fliall not be
*' hurt, VA Tou ^ocvxIq'J ^vSli^O'j of the SECOND DEATH."
—Chap. xxi. 4, *' God fhall wipe away all tears " from their eyes, and, o ^xvxloq Gvy^ ia]xi, iri^
" THERE SHALL BE NO MORE DEATH."
Now, as the above fcriptures exprefsly afHrm, that the righteous , at the refurreElion^ fhall be made INCORRUPTIBLE, IMMORTAL, and that they shall NOT DIE ANY MORE, v/e are abfolutely obliged (if the next ftate is JinaU the fuppofition I am now
arguing
288 ObjeB'tGns anfwcred,
arguing upon), as we would not fet the fcripture at odds with itfelf, to underftand the word o'Accv^oi; everlafting^ when joined with the life of the righteouSi in the endkfs fenfe. And could the like texts be produced, wherein it is affirmed of the wicked^ that they fhall be immortal, or incorp^uptible,- or that they shall not die again, after the general refurreofion, we fhoiild be obliged to put the like endlefs fenfe upon the word evtrlaftingi when joined with the torments theyrnuft fuffcr. But, inftead of their being ever reprefcnted as
IMMORTAL, or INCORRUPTIBLE, or NOT AGAIN
SUBJECTED TO DIE, it is moft peremptorily affirmed that they fhall reap corruption, perish, be de- stroyed, and DIE A second time ; which fixes the fenfe of the word everlafting^ when joined with the mifery they fliall be doomed to undergo, limits ing its meaning to an age^ or period of duration only. This I call a decifive anfwer to this branch of the ohje^ion-i upon fuppofition that the next is jhe/;/^/ ftate of men.
And whereas it is faid, that the f? me ivcrd is ufed, in the fame verfe^ to point out the duration both of the future miferyy and of the future happi- nefs \ and that it would be unreafonable and ab- furd to interpret the /-7w^ word^ in lYiQ fame fen- tcnce^ in two dijferent lenfes : I anfwer, the fad contained in this plea is readily allowed to be true 5 for, in Matt. xxv. 46, a^mvo^^ everlafling, is the %vord that is joined both with the ptnifhment of the -jcuked. and with the ha^py life of the righteous.
But,
abjections anfwered. 289
But, inftead of its being unreafonahle or ahfurd^ it is higiily fit and proper^ that we Hiould underftand this word as applied to the righteous in one fen fe^ and as applied to the wicked in another \ that is, if the next is tht fifial ftate of men, the fLippofjtion we are now arguing upon. The reafons given in anfwer to the foregoing branch of this ohje5lion are equally pertinent here, and make it necelTary to put a different fenfe upon the word everlafting^ according to the different nature of the fubje^s treated of in this verfe. But I have one thing to offer further, which, if attended to, will, I believe, fufficiently fhew, that it is no fuch abfurdity^ as is pretended, the ohje5fors themfehes being judges, to interpret this fame word differently^ even in the fame fentertce. It is this :
There are two other fentences, in the New Tef- tament, in each of which this word oamio^, ever- lajiingy is twice ufed^ but, in the opinion of thefe ohjeElors-i in a different fenfe. As in Rom. xvi. part of the 25th and part of the 26ch verfes, '' According " to the myftery which was kept fecret \xi^^^^^ ** atojuo*?] fince the world began ; but is now made *' manifeft — according to the commandment [tou " ftiwviou 0€ou] of the everlafting God." And, iit- Tit. i. 2, " In hope [^wt]? ai-jviou] of eternal life, " which God, that cannot lie, promifed \jr^o yj^ov^^t *' ajcoviwv] before the world began." In both thefe fcripture fentences, the word aiwHo? is twice ufed, but, upon the principles of the ohje5fors^ in a different fenfe. In the one, «jwko?, as joined with 0fo?, is
U taken
290 ObjeBions anfwered,
taken in the endlefs fenfe ; whereas, as joined with X^ovo;^ it can mean only an age^ or period cf du- ration: And it is accordingly fo tranflated in our Bibles. In the other, atwi/tou, joined with ^wn?, muft, in the fenfe of the ohje^ion^ be underilood of a never-ending duration ; whereas it can mean nothing more than an age^ or difpenfation^ as joined with X^^v^^ • And it is accordingly fo rendered by the tranllators of the New Teflament. It is evident then, in point of facl, and by ihtpra5lical acknow- ledgment even of the ohjeElors themfelves, that the word atwi/io?, everlajling^ may be ufed in a different fenfe, and the very one we are pleading for, and in t\it fame fe7it en ce too. So that they cannot com- plain of us for being either arbitrary, or abfurd, in the interpretation we put upon Matt. xxv. 46, without condemning themfelves for the fenfe they put upon the above-quoted texts.
It will, perhaps, be pleaded here, common reafon^ in the produced cafes, eafily difcerns a neceffity^ from the things fpoken of, to interpret the word miavioq differently y according to their different natures. The fame may be faid in the prefcnt cafe. For reafon difcovers a wide difference between ihtfub- je5is here treated of. Befides which, the fcripture exprefsly declares, concerning the righteous^ on the one hand, that they shall never die any MORE ; and as exprefsly, on the other hand, con- cerning the wickedy that they shall die a second TIME: Which is enough, one would think, to make a confiderate reader underfland the word
everlajling
OhjeBions anfwered* 291
everlafting in a correfpoiding fenfc with refpe6c to them both, that is, in the endlefs fenfe, with refpedt to the former \ and the limited onCy with refpedl to the latter,
ms branch of the obje6bIon is fcill further en- forced by the following remark, namely, that the word ccio)viGg, which is ufed to point out tht duration o^ t\\^ future torments, is the very word which is ufed alfo to point out the ahfolute eternity of God* But this criticifm I take to be of very little weight ; infomuch that I (hould not have men- tioned it, but that I have often heard, and feen, it urged in the prefent controverfy. It might in- deed be mentioned to good purpofe, could it be (hown, that the word atwuo? is joined, in fcripture, with nothing but what is firiBly eternal: But, as it is otherwife in fad, this remark can be of no real importance ; becaufe, if it proves any thing, it proves a great deal too much. If the punijb^ ment of the wicked muft be never-endi)^gt merely becaufe the word atwwc?, which is fomecimes joined with the word God^ is joined with that alfo; it v/ill follow, as this fame word is joined with the earthy and hills, and generations^ and prophets, that they mull all of them be flriofly and abfolutely eternal , the abfurdity of which is too glaring not to be^ at once, perceived. The plain truth is, the na^ ture of the fubjeSl treated of, together with other fcriptures^ muft always be taken into confidera* tion, in order to fix the precife fneaning of this word, with any degree of certainty. Nay, the eternity U 2 even
29^ Objedlions anfwered.
even of God himfelf is not to be coUefted merely. from the force of this word , but from the -previ- cujly known nature of the fuhje^y and the word\ being capable of this unlimited conflrudlion \ as has been obferved already.
The ehjeSlion goes on ;■ — The mifery of the wicked is not only faid to be everlafting, but FOR EVER ; and, as though this was not fufiiciently expreflive of its endlefs continuance^ it is further declared to be for ever and ever, the ftrongeft phrafe ufed, in fcripture, to defcribe the proper eternity of the Supreme Being.
The texts, in which the inifery of the wicked is faid to be for ever, are only two. — 2 Pet. ii. ij^ ** To whom the mill of darknefs is referved *' FOR EVER."— And verfe the 12th of Jude's Eoiflle, " To whom is referved the blacknefs of " darknefs for eveji." But as the word aim dif- fers from the word «jw:/tQ;, no otherwife than eter- nity differs from eternal^ the one being d^fubftantivey the other an adje^ive, as the grammarians fpeak ; I have nothing to do here but to' refer the reader to what has been faid, in the preceding pages, upon the word eternal^ or everlafting.
The texts, which reprefent the mifery of the wicked as what v^'ili be for ever and ever, are three^ and no more. — Rev. xiv. 9, 10, 11, *' If " any man worjQiip the beaft, and his image, and " receive his mark in his forehead, or in his hand, " the fame (hall drink of the wrath of God, which " is poured out without mixture into the cup of
" his
ObjeSlhns ajifwered. 293
*' his indignation : And he fhall be tormented with *' fire and brimflone in the prefence of the holy " angels, and in the prefence of the Lamb. And
*' THE SMOKE OF THEIR TORMENT ASC£NDETH UP *' BEFORE GOD FOR EVER AND EVER, and the/
*' have no reft day nor night." — Chap. xix. 1,2,3, *' And after thefe things I heard a great voice of " much people in heaven, faying, AUeluja \ fal- " vation, and glory, and honour, and power, unto *' the Lord our God ; For true and righteous are " his judgments ; for he hath judged the great *' whore which did corrupt the earth with her forni- " cation, and hath avenged the blood of his fervants *' at her hand. And again they faid, Alleluja ;
" and HER SMOKE ROSE UP FOR EVER AND EVER."
— Chap. XX. 7, 8, 9, 10, " And when the thoufand *' years are expired, Satan fhall be loofed out of " his prifon, and fhall go out to deceive the na- " tions, which are in the four quarters of the •' earth, Gog and Magog, to gather them toge- *' ther to battle ; the number of them is as the *' fand of the fea. And they went upon the " breadth of the earth, and compafTed the camp " of the faints about, and the beloved city ; and " fire came down from God out of heaven, " and devoured them. And the Devil that de- *' ceived them was caft into the lake of fire and " brimflone, where the beaft and falfe prophet *' are, and shall be tormented day and night
" FOR EVER AND EVER."
The reader is dcfired carefully to confider thefe U 3 pafTages,
294 Objedfions anfwered.
paflages, which I have thus tranfcribed at large," that he may be the better able to judge, whether they refer, as is pleaded, to the torments v;hich wicked men will endure, in the refurre5lion~fiate, for the fins they committed in this. It does not appear certain to me, that they have this refer- ence •, and much might eafily be faid to (how the contrary : But (hould it be allowed, that they have this reference, they are fo far from fpeaking of the torments oif/nners in common^ that the two former relate only to the worjhippers of the heaft *, and the latter^ to the Devil, and a rahhle-rout of men, whom he will be permitted to deceive, after the milknniwm is over, with the heaft and falfe prophet * : And confequently, thefe fmners, which include, compa- ratively fpeaking, but a very fmall part of the
wicked
* It cannot, perhaps, be certainly determined, of whom it id here faid, And [^aa-uvurBviaovroci'^ they jhall be tormented, I have gone upon the largeft fuppofition, taking in the beaft z.^di falfe prophet, as well as the De'vil and Gog and Magog, Mr. Whifton [The Eternity of Hell Torments confidered, page 50] conftrues the words thus, * And they \pog and Magogs *■■ with the D€'vilh\m{QU] Jhall be tortnentedi' obferving, that ' it « is not diredly faid here, that th's bea/i and the falfe prophet, * but only the Devil, with Gog and Magog-> Ihall be fo long ^ tormented.'' And if the De'vil be confidered as a colleSiive noun, by which we are to underftand the ewil angels, I fee not but the Devil only may be the antecedent to p«£rai'KT§>3crovTat. Ill the preceding verie, Gog and Magog are fpoken oi z.% pimijhed by immediate infiiciion from God. In this, as I irnagine, the §'vil angels, who deceived Gog and Magog, and for deceiv- ing t|iem, are fpoken of as punifhsd likewife, and in the plac&
0bje5iions anfwered^ 295
v)ichd \kitxt, have been among men, in all fuccefllve ages, from the beginning of the world, are the ojily ones, with whofe torment we have a right to connect the duration^ whatever it is, that is pointed out by the phrafe, nq tok? aimxi; rwv oauvvv^ tranf- lated, in our Bibles, for ever and ever.
But, to give the ohje5fion all the advantage that can be defired, let it be fuppofed, that thefe paf- 'aoes relate, not only to ih^ future torments, but to t' '^fe torments as they will be fuffered by wicked men in common. And what is the confequence herefrom ? Not that they will fuffer them in the fjcver endin-^ fenfe : And for this very good reafon, becaufe the above phrafe is obviouHy capable of being underftood of a limited^ as well as endlefs^ duration-, and may, to fay the lead, be as properly rendered for ages of ages, 2^% for ever and ever. We have already fcen, that the word a<uj!/, in xkit fingii- lar number, a] mod perpetually fignifies an age 5 and it would be very ftrange, if its being ufed in the plural fhould efTentially alter its meaning. Ic is certain it does not. For it is remajkable, though
where the beaft z.iidi falfe prophet were punifhed, for which realbn they are here brought in, and not becaufe they are to be looked upon tls partners in xMis punijhmentj as they were not partners in the fin that occaiioned it. But however this be, it is worthy of our particular remark, that, excepting this, and the t^joo foregoing places, which yet do not relate to Jlnners in gemraU but to finners in the times of Antichrijl, and in the days of Gog SiViA Magog, the duration connedled with the mifery the wicked fhall undergo, in the refurredion, is no where in all the Bible faid to be £k T'^'-'? ai^-'as t^^'J uicovuv', no, nor £j,' Toi J aiwva?, fimply In the plural, without a redupJica'-^ tioa.
u 4 it
%g6 OhjeBions anfwered.
it is to be met with, in the Septuagint^ in fever at places, it is ufed in them all to fignify nothing more than the plural of an age^ that is, a duration that is confidered as made up of more ages or periods than one. Such are the texts that follow. — 2 Chron. vi. 2. " I have built an houfe of habitation for thee, *' and a place for thy dwelling for ever," ft? touj ak(jo'jciq, for ages. — Pfalm xlviii. 14. " He will be our *' guide even to death," ft? rpu? aiwvaj, through the feveral ages or periods of life: So the Seventy render ihe original words ni2 ^y, which, in our Englifh Bibles, are more literally tranflated even to death. — Pfalm Ixi. 4. " I will abide in thy tabernacle for **• ever," n? rov; oauivx;, for ^^^J.— Pfalm Ixxii. 17. *' His name" [that is, his kingdom, his regal admi- niftration] " fhall endure for ever," a? ro-oq(x,iwvx^,for ages. Whether thefe words are fpoken of Davids or Chrift-i the f on of Davidy they mean nothing more. See the next text but two. — Pfalm cxlv. 13. "Thy king- " dom is an everlaftlng kingdom," jSao-iAaa ttocvtoov rm dioovoov^ a kingdom over all ages. — Dan. ii.4. "Then " fpake the Chaldeans,- — O king, live for ever,"^^? rovg ccioovxg, for many daysy long periods of time,—' Ver. 44. " And in the days of thefe kings ihaii the God " of heaven ki up a kingdom, — -and it: fnail (land, " f»^ ro\)<; cx,imoi<;^ for ever." The meaning of this for ever is pundually afcertained by the apoftle Paiil^ who fays, i Cor. xv. 28, that " when all enemies " fhall be fubdued, Chrift himfeif fliail be fubje^ to " him who put all things under him, that God may *' be all in all." It is, in like manner, obfervable, the plural of this o^^u^ \s^ mod commonly, if not
always,
ObjeBions anfwered. 297
always, ufed, in the New Teflament, to point out a duration^ confilling of agesy difpenfationsy or periods \ as may be feen by taking a view of the following texts. — Luke i. ^^, " And he (hall reign " over the houfe of Jacob, ft? tou? atwva?, for ever*," the meaning of which /cr ever has been above ex- plained from theapoiile Paul. — i Cor. ii. 7. " The " hidden wifdom which God ordained before the *' world," 'rr^o ruv xicouwu, before the ages^ " to our " glory." — Chap. x. 11.*' All thele things are writ- " ten for our admonition, upon whom the ends of " the world," Tcoi/ «ia;i^wi/, of the ages^ " are come." — Eph. ii. 7. " That, in ages to come, iv toj? Qi,iui(7\, " a7r£^;^o/x£V9K, he might (hew the exceeding riches *' of his grace." — Chap. iii. 9. " The myftery which " from the beginning of the world," aTro tm ociuvuy^ f r om former ages y " hath been hid in God." — Col. i.26. " The myftery which hath been hid, ^tto twv aiw^wv, '^ from ages, and from generations." — Heb. i. 2. *' By whom alfo he made the worlds, rouq cciuvocg,'' — ix. 26. " Now once in the end of the world," eiri c-vvnXiiM roou (jiiwva;v, at the clofe of the ages^ " he ap- " peared to put away fin." — xi. 3. " By faith we *' underftand that the worlds, tou? cciojvaf, were made *' by the word of God." Now, \ioL\mi^^ in the plural, is thus frequently ufed to fignify a duration that con- fifts of more ages ox periods than c7Uy its being doub- led cannot make it improper to underfland it in the fame general fenfe ftill *, but is rather a good reafon why we ought fo to underftand it. For a dura- tion containing in it a coUe5fion of ages is, at once, intelligible j but a duration for eternities of eter- nities
298 ObjeBions anfwered.
mties is, to fay the lead, a very uncouth mode of cxpreflion, and would found as harlh in Greek, as it does in Englilh, if the natural force of the Greek word, aiwi/, was the fame with the Englifh word, eternity. It is therefore very clear to me, that the flural of atwv, even when doubled^ as in the phrafe, fi? rou? aiwi/a? rm atwi/wv, may always be underftood in this fenfe, and perhaps ought al- ways to be fo. This is certainly its meaning in Rev. xi. 15, ^' The kingdoms of this world are become *^ the kingdoms of our Lord, and of his Chrift j and *' he (hall reign," jk tou? aimoa rcou a^moovyfor ages of ages. This fenfe an infpired apoftle has vir- tually or conftrutflively put upon this phrafe, by affuring us, i Cor. xv. 24 — 28, that the time will come, when Chrift fnall deliver up his kingdom, and be himfelf a fuhjeEi in another kingdom that will fucceed in its room^ having the Father at its head, as its immediate King and Sovereign. This alfo is its meaning, Eph. iii. 21, where the doxology to God is expreffed in thefe words, " Unto him be *' glory in the church, by Jefus Chrift," ft? Trao-a? ra^ ysvsocg ro\j aicavog roov aiwi/wi/, through dll fuccefjions
of future ageS'i or literally, to all generations of th^ age of ages.
It ought to be well regarded here, the phrafe we are examining is to be met with, for the moft part, in the ISlew 'Teflament doxologies to God or Chrift, And there is no manner of need to fuppofe, that the facred penmen, when they thus ufed this phrafe, had it in their view to fpeak metaphyfically of ^ ftriEl znd proper eternity. It will every whit as
well
ObjeBions anfwered. 299
well anfwer all the ends of piety and devotion, if we underftand them as fpeaking in a popular wsl"^ only, and meaning by thefe afcriptions of glory ^ in regiird of duratiou, the fame thing that is meant in Eph. iii. 21, which we juft now quoted. And there will be the more reafon to think thus, if we compare the doxologies in the New Teftament^ with thofe in the Old. The latter are expreffed [i Chron. xvi. '^6. — xxix. 10. — Pfalm xli. 13. — cvi. 48. — Dan. ii. 20.] in that form, " BlefTed *' be the Lord, the Lord God of Ifrael,'* ayro tou 9i,i(^)/o(; xat fco? tou oamoq \ that is, in the Englifh tranf- Jation, '* from everlafting to everlafting :" But not with fo much propriety as if it had been rendered, from age even to age. To ufe here the words of Mr. Hallett, in his note upon Pfalm xli. 13, *' BlefTed be the Lord God of Ifrael, from ever- " lading, and to everlafting I Amen, and Amen." ' I am apt to think,' fays he, ' that many Eng-
* lifh readers fuppofe, that the words, from ever-
* lafting^ fignify a duration that was pafi in ths
* daysofthe Pfalmift. But, upon fecond thoughts, ' the Englifh reader will perceive, that this can- ■ not podibly be. The Pfalmift here exprefTes
* his defire, that God may he hleffed. But it is im-
* pofTible to defire, that God may be blefTed here- ' tofore. To fay, Bleffed be God in pafi ages^ would ' be ridiculous. — The text then muft be rendered,
* Bleffed be the Lord God of Ifrael from age to ' AGE ! that is, from this time forth, throughout
* all ages. Every one will allow that the Hebrew
* word, Olam^ here rendered, everlafting^ does fre-
' qucntly
joo ObjeSiions anfwered,
' quently fignify an age^ or generation. Nor wili
* any one objedt to this interpretation the word
* AND ; from everlafting and to ever la f ting ^ as if
* this would hinder us from rendering the ex-
* prcffion, from age to age \ when he fhall confider,
* that the word, and^ in fuch like expreflions, is
* redundant, or fuperfluous, in our language, what-
* ever grace it adds to the Hebrew phrafe. Thus
* the Hebrew expreffion, 2 Chron. ix. 26, is lite-
* rally to be rendered, — from the river and unto
* the land of the Philifti?ies, Our tranflators have
* rendered the Hebrew particle by, even ; — from
* the river even unto the land of the Pliliftines, It
* would have been as well if they had dropt it
* quite, and had faid, from the river to the land
* of the Philijlines. See alfo 2 Chron. xxx. 5.
* So the paflage of the Pfalm now under con-
* fideration may be rendered, Bleffed he God, from ' age even to age^ or, more (\mp\y, from age to age,
* In the fame fenfe the expreffion is to be under-
* flood, Pfalm ciii. 17. The mercy of the Lord is
* from everlafiing to everlafiing, or rather, from
* age to age^ that is, from this age to the next,
* and fo on throughout all future ages.* Notes on
peculiar texts, pag. 75, 76. In the fame fenfe
Itill, I would add, we mud interpret, Jer. vii. 7. and XXV. 5, *' The land that I gave to you, and to *' your fathers, for ever and ever, cctt' aiwvo^ xai iuig ccimog^from age to age. And this is the fenfe alio in which, as it feems to me, we are to underftand the doxologies in the Ne'W T'eftament, It is plain, they may be thus underftood : Nor is there any
neccfiity
ObjeBions anfwered. 301
neceflity to give the duration fignified by them an higher meaning. And we may the rather be fa- tisfied of this, if we confider ftill further, that, in the Septuagint^ the phrafe, £*? onmx a^w^of, in our Enghfh Bibles ufually/<?r ever^ and the yet ftronger
one, fif Toi/ aiwi/a xat £1? Tov aiuux tou ociuvogy in thc
fame Bibles for ever and ever^ are frequently to be met with, and always, as I think, to be underftood in this fenfe. To be fure, they are ufed, in a va- riety of places, fo as not to be eafily capable of an higher meaning. We (hall give inflances with, refpedl to them both.
The Jirft of thefe phrafes cannot well be taken in any other fenfe in the following texts. — Pfaim xxxvii. 28, 29. " The feed of the wicked (hall " be cut off. The righteous fhall inherit the *' land, and dwell therein for ever," fi? a,it£v» aiuvogy fro?}} generation to generation. -^^hXm Ixi, 8.- "So will I fing praife to thy name for " ever,'* aq aiuvoc ocicci^o^j from one age or -period of my life to another \ for the following words are, " that I may daily perform my vows." — Pfalm cxii. 9. *' He hath difperfed, he hath given to ** the poor, his righteoufnefs enduieth for ever,'*
>3 J'txixioiTUk'/i auro'j ^ivn £tf rov oci'jOiia, tov Aiccvo;^ he is a merciful man through the feveral periods or ages of his life. — Pfalm cxxxii. 13, 14. '^ The " Lord hath chofen Zion, he hath defired it for " his habitation ; this is my reft for ever," a^ tftj^va xi'jivoq^from age to age.
The other mentioned ftronger phrafe is ufed, in the like fenfe, in the. following places. — Pfalm
xlvii.
20 ± OijeBions an/were J.
xlvii. 13, i4» " Mark ye well her bulwarks, con- *' fider her palaces, that ye may tell it to the ge- *' Deration following; for this God is our God for
'* ever and ever,' ft? rov aiuvoc, koci sig rov uiuv<x, tov aimo<;. It is plain, the duration fignified by this phrafe, in this place, can mean no more than cne age upon another -, becaufe it is the truth of fact, that God has long fince ceafed to be the God of the Jews^ in the fenfe here fpoken of. — Pfaim cxix. 44. " So fhall I keep thy law continually for ** ever and ever," £*? rov aimoc kxi £ig rov oawoc rou dic^vogy as long as I have a beings through the feveral ages or periods of my life on earth* — Pfalm cxlv. 2. " Every day will I blefs thee, and I will praife thy ** name for ever and ever," «;? rov atwo^i &:c. through every period of my life. — Verfe 21. "Let ** all flefh blefs his holy name for ever and ever,*' fi? rov aiMvoc^ &c. from age to age, and through every age. — Pfalm cxlviii. 6. '* He hath eflablifli- *' ed them" [the fun, and moon, and heavens] " for ever and ever," f*? rov ociccvoo, &c. throughout ml ages.
It is, I would hope, abundantly evident, by this time, that the phrafe, zk; rov; aiccvcc; ruv aioovuv^ cught to be conflrued, for ages of ages. Thus much, at lead, is indifputably clear, that it may^ without impropriety, be thus interpreted; and for this very good reafon, becaufe the Bihle itfelf has taught us this ufeof it. From whence the conclufion is, that the future torments cannot be proved to be Alfolutely endlefs, merely from the joining of this jf ^ r^/^ with them • The nature of the thing, or I {ither
Obje5lions anfwered. 303
ither texts of fcriptiire, mud be taken into con- fideration. And if fo, the greater part of what has been offered to fhew the reofonahlenefs^ and neceffity^ of underflandiiig the word, everlajling, not in the endlefs^ but limited fenfe, is equally per- tinent here, and will as ftrongly evince, that this phrafe alfo muft have the like meaning.
Nor is it of any fignificancy, in point of argu- ment, that this phrafe is fometimes applied to Gcd, For if, from th^ force of it, fimply confidered, the ahfolute eternity of God could be argued, we might as well argue the ahfolute eternity of the land of Canaan^ znd o^ i\\c fucceffjve generations of men^ be- caufe this phrafe, or one equivalent, is joined with each of them ^ as well as with God, Reafon afilires us, that God is a Being whofe duration will have no end\ and it is from this previoufly knovcn nature of God, and not fimply from the force of this phrafe, that we interpret it, when applied to God, as meaning a duration without end. And when we can, upon as good a foundation, interpret the fame phrafe, in xht fame fenfe, when applied to i\\t future mifery, then fuch a conftru6lion may reafonably be admitted j but not till then. The plain truth is, it mud be faid of the phrafe, ek r&if aiwvaj ra^ir a\Qovicy, as of the word ato:\no;, that the duration, in- tended to be pointed out by it, cannot be deter- mined by the naked force of the phrafe itfelf-, but the fuhje5i with which it is conneded muft be taken into confideration, as alio other tests which fpeak of the fame thing. And, in this view of
the
304 Objediions anfwered,
the matter, it is as certain, that it onght to be conftrued /(?r ages of ages, and lu this izmt only, as that the 'wicked-, ^n the ref:irre5lion-ftate^ will not
be INCORRUPTIBLE, h\M Jhall DIE A SECOND TIME J
in declaring of which the fcripture is very peremp- tory and exprefs, as has been proved.
I may pertinently fubjoin to what has been faid, that it is not certain, that every individual Jimer^ in the future ftate, fhall be tormented the whole du^ ration^ pointed out by the phrafe £k tou? aiwya; twv ^icoi/wv, though it fhould be allowed to fignify no more than for ages of ages* For, as is obferved by Mr. Nichol Scot, * It fhould not be fuppofed, ' that, as by the heaft and falfe prophet [in the laft
* of the above texts} are meant, not two Jingle per-
* [ons^ but colUMive bodies of men, fo by the DeviFs
* being cajl into this lake (if it relate to the future
* judgment) may be intended, not merely that
* the individual p erf on ^ fo called, was caft therein, ' but the Devil and his angels inclufive ; for it is a
* fire prepared for the Devil and his angels : And, if ' thofe colUolive bodies are intended, it may be
* flridly true, that, as collective bodies^ their tor-
* ture may laft for many ages, without any neccflity
* of inferring from hence, the fame duration of toi^-^
* ture holds true of any, much lefs every individual^
* that belongs to them ; for as the future judgment^
* from the nature of the thing, muft be a work
* of very confiderable time, fo as that the indivi- ' , duals, of which thofe bodies are compofed, may
* be fucceffively tried and Gondemned> and fuccef-
5 * /^^^^
ObjeEiions anfwered. 305
^ fi'vely cafl into this lake offire^ in order to be con-
* fumed there : And confequently, how true foever ' it is, that the fum total of this judiciary proceed- ' ing may h^ for ages of ages ^ it will not neceflarily ' follow, that the torture oi any\ much lefs oi every ' individual^ fhould continue for that length of ' time. Nor fhould it be overlooked, that, as
* this diftindlion has its foundation in the nature ' of the things fo it feems to have been favoured
* by as remarkable a variation in the fcripturefiyle-^
* for, after having faid [in the former of the above ' texts], " If any one worfhip the bead, the fame " [axk oLiTo;, he alfo'] drinkeih of the wine of the " wrath of God, and he fhall be tormented with " fire and brimftone," it is not fubjoined, and the ' fmoke of HIS torment-, in the fmgular number, ' which might feem to have determined the pro- ' pofition to individuals ; but " the fmoke of their *' [auT^'i/] torment," in the plural, and which, con- ' fequentiy, may relate to colle5live bodies \ which
* lad propofition may be very true, without any
* necefiity of inferring, that any^ much lefs every
* individual^ that belongs to thofe colle5live bodies^ ' (liall be tormented for luch a length of time.'
* And what renders this criiicifm the more pro-
* bable is, that we find terms of much the fame
* import ufed by iht prophetic fpirit, in that cafe, ' where a long feries of national calamities are ' defcribed, that is, in a cafe where, from the ' nature of the things there is, indeed, an uninter- \ rupted fufilsring of the colle^ive body, but withal
X I onl/
306 Objections anfwered.
* on!y zfucceffive fufFering of individuals, *' My *' Iword (fays the prophet Ifaiah, chapter xxxiv.) ** fhall come down upon Idumea, — and the dull " thereof fhall be turned into brimftone, and the *' land thereof fliali become burning pitch ; it *' fhall not be quenched night nor day, the *^ fmoke thereof fhall go up for ever : from gene- *' ration to generation it fhall lie waite, none fhall *' pafs through it for ever and ever."
This excellent writer may, perhaps, be miflaken, when he fuggeils, that the individuals^ of which the collefiive body of the wicked is made up, may ht [uccejfively condemned-^ and cafi into the fire of hell \ and that they may be fpoken of as tormented in this fire/^r ages of ages ^ not becaufe this will hold true of any of the individuals^ but becaufe, being fucceffively condemned, and thrown into the lake of firey it may take up the duration fignified by the phrafe, for ages of ages^ before they will all be de^ ftroyedy or confumed^ in this fire : h\ this, I fay, the above author is probably miflaken^ For it is not intimated in any of the defcriptions we have of the future judgment y as though the wicked would be fucceffively^ that is, individually^ one by one^ con- demned, and fent into the place of coming tor- ment : But, on the contrary, they are all, as a coU le^ive body^ reprefented by our Saviour (particu- larly in Matt, xxv.) as flanding before his judgment- feat ; and the judicial fentence is pronounced, not againft the individuals^ mfuccefjwn ; but the whole body, at one and the fame time : And they are
accordingly
ObjeBions anfwered. 307
accordingly fpoken of as going away^ in confe- quence of this fentence, into everlafting punijhmenty not fuccejfively^ but all at once.
It muft therefore (according to this account of xht future judgment) hold true 0^ fome of the indivi- duals^ conflituting the colle5live body of the wicked^ that they (hall be tormented for ages of ages: Though I fo far agree with this very good writer as to think, th .. there is no neceffity this fhould be the truth with refpcfl to them all-, becaufe, if a durction, confiding of ages of ages ^ aflually runs out before the torments of all the miferable wicked come to an end^ it will be ftridly true, in the coU h^ive fenfe, that they will be tormented for ages of ages ; though fome of them only fhonld be tor- mented through the whole of this period, and the reft varioujlyy as to time^ in proportion to their de- fer ts.
And this interpretation, it is obvious, very na- turally makes way for an indefinitely various punifh- ment of wicked men, according to the indefinitely various degrees of that moral depravity they have - contrafted in this prefent fiate \ and in a manner too that is perfectly analogous to what takes place, in fa(5l, here upon earth. The firfi deaths we find, by daily obfervation, is brought on with great va- riety^ both in refped of time^ and the cruciating pains that accompany it. And this, according to the prefent explication, may be the real truth, with refpeifl to xht fecond death. The refurre^licn- bodies of the wicked may, by the wifdom of God,
X 2 be
3o8 Objections anfwered.
be varioufiy fitted, both for the fenfations of tor- ment^ and a continuance under the preflure of them. Thus it is in the prefent ftate. Some, from the very formation of their bodies, are capable of fuf- fering keener pain than others •, and they can bear it a great while longer^ without giving up the ghoft. And why may it not be reafonably fup- pofed, that it fliall be thus alfo in the coming ftate of '* weeping, and wailing, and gnafhing of " teeth ?"
It is true, there is awful reafon to think, with refpe6t to all the wicked, that their refurrePAon- bodies will be formed for a much longer duration-, than they are capable of exifting at prefent \ and that they mufl: pafs through much more intenfe^ and, it may be, various, pain^ before their dijfolution will be efFe6led. But this is no objedion againft the fuppofition, that they may die^ fome of them at one time^ and others 2it another *, Sind fome of them, not till their torments have lafted for ages of ages. If they muft finally undergo z fecond death, as the fcripture declares that they mud, it is rather agree- able, than contrary, to reafon^ to think, that their diffolution will be thus varioufly effeded, by the pains which they will fuffer.
And it is certain, there will be full fcope, upon this i\iY>\iO^'iX\ov\^iQV proportioning men's torments to all the various degrees of their contra6ted ftupidity, ftubbornnefs, and moral degeneracy, in every conceivable fhape and form. And it deferves copfideration, ' Whether this important truth can
! be
Ohjedlions anfwered. 309
' be {o well fecured, upon the contrary fuppofition? ' For an eternity of mifery fwallows up all propor-
* tion : Or, though there (hould be fome difference
* in the degree of pain, it is fuch a difference, I fear, ' as will be fcarce thought worthy of being brought 'into the account, when the circumflance oiendlefs
* duration is annexed to it.'
But there is another fenfe dill, in which we may take this phrafe, they Jhall he tormented for ages of ages j underftanding it yet as fpoken of the collec live body of wicked men, and not oi every individual that goes to conftitute this body. It may be in- tended to lead us into the thought, that it will take up, not only a long period of duration, but a period that will confift oi many difpenfations, ages, or ftatesy varioufly adapted for the difcipline oi fluhhorn and rebellious creatures, before they will all, in a wife and rational way, be fitted, agreeably to the fore- going fcheme, iox final happincfs. To explain my- felf more particularly. They may all, in one coU leUive body, be doomed, at the great day o^ judg- ment^ to a ftate of mifery which will lafl an age : In which ftate, fome, under the miniftratlon of Jefus Chrift, as head of this ftate, may be wrought upon to fubmit themfelves to God as his willing and obedient fubje^s ', upon which, in God's time and way, they (hall be made happy. Others may die in this ^2itQ flupid ^ndfiiibborn, notwithftanding all the torments of it for a ^ivhole age : And thofe who thus died in their obflinacy may again, in fome other form of exiftence, be put into a place of fuf-
X 3 fering
3 1 o Objections anfwered.
fering for another age \ in which fome may be re- duced under moral fubje5fion to God, and others Hand it out JiilL And thefe others may, in yet another form of exiftence, be lent into a place of difcipline for another age ; and fo on, till there has been torment for ages of agesy before the whole coU leCfive body of rebellious men are prepared for the FINAL DISPENSATION, when God fhall be all in
ALL TO THEM ALL.
In either of the foregoing fenfes, wicked men, as a colleClive hody^ may be tormented for ages of ageSy without fuppofing that this fhall be the cafe with refped to every individual And it is highly probable, if not certain, that the duration of this torment is Xo be interpreted in one ox other of thefe fenfes.
But if it fhould be allowed, that there is no juft foundation for this criticifm^ and that every indi- vidual wicked man fhall be tormented^ in confe- quence of iht future judgment ^ sic rovg ccicovxg twi/ &t(ai/m, it is abundantly evident, from what has been above offered, not only that this phrafe may mean a limited duration^ though a long one ; but that this is the fenfe in which it ought to be un- derflood 5 which is a fufEcient anfwer to the oljecr tion :—
Tht jlrongejl enforcement of which, in the opinion of fome, is flill behind. It is this. Our Saviour himfelf has thrice^ in the fame difcourfe, moil fo- lemnly ufed thefe forcible words, with refpe(5l to wicked men, in t\\^ future ftate, " where their
" WORM
Objediions anfwered. 311
** WORM DIETH NOT, AND THE FIRE IS NOT
" QUENCHED." Mark ix. 44, 46, 48.
In anfwer whereto, it is obvious to remark, it may be literally and Jiri5lly true, that, in helh the worm dieth noty and thcjire is not quencbedi while yet, it tnay be as true, that wicked men may die in bell, 2ind be no more capable oi xht fenfations of paifh either from this worm^ or this fire* If, by the worm that dieth not, we underftand, even ac- cording to the common opinion, rcmorfe, horror^ and agony of confcience^ this may not ceafe, while the wicked are in hell j but it does not certainly follow from hence, that they fhall live eternally in this place. And if, by the fire that is not quenched^ we underftand the lake ^Qf fire the wicked (hall be caft into, even this may be unquenchaUe^ while yet the wicked may not live eternally in it. The plain truth is, thefe v.'ords, in point of {tricl aro-u- ment, can prove no more than this, that the tor- ments of the wicked Ihall lad as long as their next ftate of exijlence lafts^ without determining how long this (liall be, whether for a period only, ov for ever. If their worm preys upon them, without ceafing, as long as they are in hell, it is, to them, (Iridlly and rigidly fpeaking, a worm that does not die : So if the fire torments them as long as they exijl in the next ftate, it is, to them, an unquenchable fire^ though their exiftence, in that ftate, iliould not be ahfo- lutely eternal.
But the moft fimple,- eafy, and fatisfa<5tory an- fwer is, that thefe words are taken from the book
X 4 of
312 OhjeBions anfwered.
of Ifaiah's prophecy, and allude to the punijhment of thofe, whofe bodies were either burnt in the valley of Hinnom, or permitted to lie upon the ground, in the form o^ dead carcafes^ to be fed upon by zvorms that delight in putrefadlion. And confequently, as the Jire which burnt thefe bodies, and the worms which fed upon them, can, in no other fenfe, be faid nol to he quenched, and not to die^ than this, that they continued till thefe carcafes were entirely confumed : So may it be faid cf tht worm that preys upon the wicked in hell^, and of thefre that torments them, that the one dieth not^ and the other is not quenched^ till they have certainly and univerfally effedled the dijfolution^ dejiruBion^ or d.eath^ of wicked men, in the future (late. And it is obfervable, this interpretation perfeclly coincides with the other fcriptures which fpeak of this mat- terj as has been largely fhown in the preceding pages.
I have no where feen this text fet in fo clear and full a point of light, as in the difcourfesof the laft.quoted author, upon ihe future torments : For which reafon I fliall be at the pains, in order further to fatisfy the reader, to tranfcribe his words at large. — ' It fliould be here obferved,' fays he, ^ that thefe words of Chrift are taken from the lafi * verfe of the frophecy of Ifaiah : *' They (hall go " forth, and look upon the carcafes of the men ** that tranfgrelTcd againft me •, fqr their worm ^* fhall not die, neither Ihall their fire be quenched, *' ^nd they ihall be an abhorring to all fiefh."
' Nowj
ObjeBions anfwered. 313
' Now, as this propofition is mod evidently affirm-
* ed, with reference to car cafes [fee alfo ver. 16 ' of the fame chapter of Ifaiah], or bodies deprived
* of lifcy and confequently no longer in a ftate of ^ fenfation^ whatever is intended by it, this cannot,
* with any confiftency, be intended, that thefe bodies
* themfeives fhould be continued in a ftate o^ never- ' ending mifery,
' It is affirmed, indeed, of the worm that preys
* upon thefe carcafes, that it dieth not^ and of the ^ fire^ by which, I fuppofe, their life [they are faid ' exprefsly in the i6th verfe to be the flain of ' the Lord. See alfo Rev. xx. 9.] was dejlroyed, ' that // is not quenched: Both which may be very ' true, and true, if taken in the moft ftridt and
* rigorous fenfe of the words ; and yet no necefTity ' of drawing fo ftrange a conclufion from hence, ' as though the carcafes themfeives fhould be con- ' tinucd in a ftate of mifery^ when defcribed as ' carcafest that is, as bodies deprived of life^ and,
* with that, of 2i\\fe?ifation.
' As to that conftru6lion, which fome modern ' writers have put upon this worm^ as though it ' fliould relate to the remorfe of confcience^ it re- ' quires no other reply than this, that it is a mere
* arbitrary interpretation, that has no proof, or ' warrant, from the fcripture ufe of this phrafe. ' And, indeed, whoever confults the pafTage of ' Ifaiah, from whence this citation is made, will ' find the worm is fomething that relates, not to ^ fenfation^ or perception, but corruption* " By fire,
" and
314 ObjeSlions anfwered.
*' and by his fword, will the Lord plead with all '* flefh, and the (lain of the Lord fhall be many.*— ** They ihall go forth, and look upon the carcafes ** (or dead bodies) of the men that tranfgrefled ** againft me *, for their worm dieth not." And
* whereas it is fubjoined, that " their fire Ihall not " be quenched," by their fire may be meant (as I
* have fliewn) the/r^ by which they were deftroyed.
* And xk\\sfire may be faid, rwt to he quenched, either
* to imply, that it is fuch a fire as cannot be put outy
* but, on the contrary, fubdues and deftroys whatever
* is call into it ; or, poflibly, that this very inftru-
* ment of divine vengeance may be continued as an
* awful memorial to after-times : Either of which
* propofitions may be very true, and yet lay us
* under no neceffity of fuppofing, in dired con-
* tradi6lion to the fcripture account (for they are
* reprefented as carcafes ^ or bodies deprived of life)
* that the fubje^s that were killed by this fire, muft
* be preferved alive, in a ftate of never-ending
* mifery,
* As to that claufe, which immediately follows
* this paffage in St. Mark, " For every one fhall *' be falted with fire i" though it will admit of
* fome debate, whether this claufe fhould be con-
* neded with the immediately foregoing verfe,
* and not rather with the whole preceding para-
* graph, in which our Saviour inculcates upon his
* difciples>" in common, the great duty of felf- ' denial, and fuffering, for the fake of religion and
* virtue : Yet (to give our obje^or all the advan-
5 ' tage
Objediions anfwered, 315
* tage that his heart defires) let it be fuppofed, ^ that this datife fhould be underftood of the future
* mifery : And here, I fay, that whoever infers
* from hence, that, becaufe thejire is reprefented as ^ performing the office of fait, and becaufe the
* ufe of fait is to preferve from corruption, that ' therefore the bodies of the wicked fhall be pre ^^ ^ ferved incorruptihle-, and confequently alive by the ^ fire-y he does, in the firit place, by this conftruc-
* tion, introduce the moft prepofterous confufionof
* images, by reprefenting the fire, which is a de-
* ftrutiive element, and which rends afunder what-
* ever is cad into it, as a means of preferving ' from dijfolution, and this too in diredl contra-
* didlion to the exprefs afTertions of fcripture, with ^reference to this very affair-, for the fcripture
* affirms, they ffiall reap corruption^ or dijfolution of
* parts-, and, in this very context, it is obferved, ^ that their worm (which is an emblem of corrup- ' tion) dieth 7iot.
*■ Thefe confiderations, one would think, are
* fufficient to put any unbiafTed mind upon the
* enquiry? whether the ancients did not confider
* this metaphor in more views than one ? Or,
* whether the genius of the oriental languages will
* not admit of a different interpretation ? In Ifaiah
* li. 6, we are told, that " the heavens ffiall vaniffi '* away like fmoke, and the earth wax old," or be
* fretted, or worn out, '' like a garment." Here,
* therefore, the ideas of confumption^ov diffolution, are
* manifeftly intended j and what we render, fhall
* vanifh
2i6 Objedlions ajifwered,
* vantjh away^ is exprefled, in the original, by a « verb which exadly anfwers to this in the text i
* the heavens Jhall he failed^ that is, as Buxtorf ex-
* plains it, he dijfolveL It is a well-known maxim
* in chemijlry^ that hodies are deftroyed hy falts * :
* And, becaufe things, which are grown old and
* putrid, are eafily pulled aiunder, hence we find a
* word of the fame derivation, in Jer. xxxviii. 1 1, « applied to putrid rags^ or, as our tranflators ren-
* der it, " and he took the rotten rags, and let *' them down by cords into the dungeon."
* Now, whether our Saviour refers to this ancient
< yfe of this word, or, whether he intended by it,
* that tht Jire (hould not merely fcorch the external
* furfaces of bodies, but penetrate (like fo much c r^ii or hrine) into their iumoft parts, is not ne- ' cefTary to my prefent argument to determine ;
* but, confidering in what different points of view « z figurative mode of fpeech may be taken, I may « appeal to any candid impartial enquirer, whether
* a word, confefied on all hands to be ufed in a
< figurative fenfe, fnould be underftood in that ^ fenfe which fuits, or in that which contradicts, « the nature of the fubje6l to which it is applied ?
« Had the fcripture never told us, that \.\\q fub- ^ je5is, which are caft into this fire, fhall reap « corrupioriy or dijfolution, flill, as fire, from the
• Alia corpora deflruunt ^ hoc confirmat calcinationes cum falibus, coementationes, et corrofiones, immo ipforuin metallorum intimae et radicales deflrudiones. Tejchmeri In- Jiimiones Chemia, pag. li, 12.
^ nature
ObjeBions anfwered, 317
^ nature of the thing, is a dejiru£five element, and ' has a tendency to confume, Q.nd force a/under, the ^ bodies that are cafl: into it, furely that fingle ^ circumftance would determine the confiderate ' reader again ft the notion of incorrupliony as being ^ a fenfe of the 7netaphor which agrees not with ' the 7iature of the thing: How much more, when ^ both the nature of the things and the fcripture- ' account are agreed ; and both, in conjundlion, ^ oblige us to infer, not that the wicked fhall be ^ prefer-ved company and incorruptible y by the fire, ' but be confumedy and burnt up^ in it ?
^ I fhall only add, that fhould it be imagined, ' that this incorruptibility by fire is favoured by that ' reference which our Saviour makes to the Jewijh '- facrifices under the law, in that claufe, "And " every facrifice fhall be faked with fait ;" I an- ' fwer, that this claufe relates to quite another ' thing: For ihe facrifices under the law were not ' falted in order to prefer ve them from being con- ^ fumed upon the altar, or to render them incorrupt ' tible mfire, but to reprefent that moral purity, or ' freedom from myral corruption^ which fhould be-
* long to thofe, who, like to fo rc\2Lny facrifices , are ' devoted and confecrated to God. And, accord- ' ingly, our Saviour, confidering the metaphor in
* this point of view, fubjoins, " Salt is good, but '' if the fait have loft its faltnefs, wherewith will ^^ you feafon it ? Have fait in yourfelves, and have " peace one with another."
It is added, upon the whole^ which clofes the
objcullon
3 1 8 Objediions anfwered.
chjeBion we have been confidering — In what more clear, ftrong, and decifive language, could the endlefs jtever-cea/ing mifery of the wicked have been revealed ? No words could have been chofen, the Icriptures fcarce afford any words, that are more obvioufly and certainly exprefiive of this idea.
The anfwer is eafy, and I fhall give it in the words of the foregoing author, rather than my own, becaufe they are ready at hand, and appear to me to be flrongly convincing. He fays, ^ I do
* much wonder to find, that one who has read the
* fcriptures, and underftands the <?r/g-/«^/ languages,
* (hould affirm, that thefe languages do hardly af-
* ford more full and more certain words than thofe that
* are ufed, whereby to exprefs a duration that has
* no end, when it is confefTed, on all fides, that the
* word, which we render everlajli}ig^ is frequently
* applied to things that are well known to have an ^ endy and, confequently, ofitfelf, is not full and ^certain: And, if the languages in which the
* fcriptures were written do hardly afford more full
* and more certain words, whereby to exprefs a
* duration without end, how come we to find, in ^ fcripture, fuch words as incorruptible, iai-
* MORTAL, INDISSOLUBLE ? [See the original of
* Heb. vii. 16. What we vtndtTy endlefs life, is,
* in the original^ axolaAfUTou ^co»?, that is, jndis-
* soluble life] And, in fo many words, it is af*
* firmed of the righteous, that they cannot die any ' more : Or, why are thefe terms conftantly re- *- ftrained to the goodd^rA virtuous part of mankind ?
' Why
ObjeBions anfwered* 310
' Why do we not read of the wicked^ that they ^
* fhall be incorruptible, immortal^ or itidijfoluble ? or,
* why is it not affirmed, that their pain or torture
* endetb not ? Or will it be pretended, that the ^ languagesy in which the fcriptures were written, do ^ hardly afford fuch terms as thefe ?'
Enough, I truft, has now been faid, to make it fufficiently evident, that the dodrine of univerfal fahation may be admitted as 2l fcripturc-truth^ not- withftanding the chjecled pbrafeologies^ in favour of never-ceafing mifery^ with refpedt to ivicked men, as a contradi6lion thereto. Did iht fcripture contain nothing that might be thought to countenance the opinion o^ final univerfal happinefs^ there would be good reaibn, as we have Teen, to think, that the future torments would have an end: But it is much more reafonable to believe this, while we take into the SLVgument the above proof of this do^rine -^ becaufe, fo far as it carries with it any real weighty it ought to be looked upon as a good reafon^ why we fliould underftand thofe phrafes in a limited^ and not an endlefs-^ fenfe, which are capable of either.
I (hall now finilh my reply to this/r/2 cbje5!ion, with the following ^^;/^r^/r^;«^r^j, which, perhaps, may not be altogether unworthy of notice.
It dees not appear to me, that it would be ho- nourable to the infinitely righteous and benevolei^t Governor of the world, to make wicked men ever- laflingly miferable. For, in what point of light foever we take a view ofy?/;, it is certainly, in its nature, a finite evil It is the fault of a finite
crtature^
220 ObjeBions anfwered.
creature^ and the efFedl q{ finite principles, pafTion^, and appetites. To fay, therefore, that the finner is doomed to infinite mifery for th^ finite faults of a finite life, looks like a refle(5lion on the infinite juftice^ as well as goodnefs, of God. I know it has been often urged, th^Lt/m is an infinite evil, becaufe committed againft an infinite ohje5i ; for which rea- fon, an infinite pinifioment is no more than its due defert. But this metaphyfical nicety proves a great deal too much, if it proves any thing at all. For, according to this way of arguing, all finners mufl fuffer to the utmoft in degree, as well as du- ration}, otherwife, they will not fuffer yi? much as they might do, and as they ought to do : Which is plainly inconfiRent with i\\2i\,difi[erencei\'\t fcripture often declares there fhall be in the punifhment of wicked men, according to the difference there has been in the nature and number of their evil deeds.
The fnjallnefs of the difference between thofe, in this world, to whorn the chara6ter oi wicked be- longs in the lowejl fenfe, and thofe to whom the charader of good is applicable in the like fenfe, renders it incredible, that fuch an amazingly great difference {hould be made between them in the future world. The former differ from the latter, by a difference, as to us, fo imperceptible^ that it is, perhaps, impofTible we fhould be able fo much as to diftingui(h the one from the other^ with any manner of certainty : And yet, the difference between them, in the other world, according to the common opinion, will be doubly infinite j for the 10 good
Objc5lions anfwered. 321
gtod are fcreened from infinite mifery^ and rewarded with infinite happinefs ^ whereas the •uoicked are ex- cluded from infi.nite happinefsy and doomed to infi- nite mifery. For the reward and piinifl:)ment^ being both eternal^ \\o\vtwtv fmall tliey may be fuppofed to be in each finite portion of time, they mufl at laft become infinite in magnitude. How to re- concile this with the abfolutely accurate impartial Uty of God, is, 1 confefs, beyond me.
A very great part of thofe, who will be mife- rable in the other vjorld^ were not, that we know of, INCURABLY finful in this. Multitudes are taken off before they have had opportunity to make themfelves hardened abandoned finners : And^ fo far as we are able to judge, had they been con- tinued in life, they might have been formed to a virtuous temper of mind by a fuitable mixture of corre5fiony inftruciion^ and the like. And can it be iuppofed, with refpe6t to fuch, that an infinitely benevolent God, without any other trials in order to eliecSt their reformation, will confign them over to endlefs and irreverfible torment ? Would this be to conduct hi mfelf towards them hkt2i Father F Let the heart of ^ father on earth fpeak upon this occafion* Nay, it does not appear, that any finners are fo in- corrigible in wickednefs, as to be beyond re- covery by ftill further methods within the reach of infinite wifdom : And if the infinitely wife God can, in any wife methods, recover them, even in any other fiate of trial, may we not arg'je, from his infifiite benevolence, that he will ? And is it not
Y far
322 ObjeBions anfwered.
far more reafonablc to fuppofe, that the niiferies of the Gther world are a proper difcipline in order to accomplilh this end^ than that they fhould be final and vindiBive only ?
The fmal/nefs of the number of thofe who fhall hcfavedi in the next ftate^ ought, in all reafon, to be efteemed a weighty argument againll interpret- ing any texts of fcripture fo as to mean ahfolutely eternal mifery: It is a plain cafe, if the next ftate is finals but very few^ comparatively, of the fons oi AdzmmMhe faved. Our Saviour himfelf has faid, Matt. vii. 14, *' Strait is the gate, and nar- ** row is the way which leadeth unto life, and few *' there be that find it :" Nor will there be any room, left to contrive ihifts to elude the obvious natural fenfe of thefe words, if we confider the necejfary qualifications in order to the finding this life^ and then compare the chara5ier of m^ankind herewith. The chofen^ and faithfuU and true, though in the worlds are not of the worlds but a peculiar and feparate people. The whole world lietb in wickednefs. It does fo at this day, as we our- felves know, and cannot but know, if we do not fhut our eyes againft the light. So it has done in the ages that are paft^ if we may believe the in- fpired writers of fcripture. And fo it will do in the ages that are yet to come^ if the fame facred pen- men may be depended on : For they r.lTure us, that the earth that now is^ with its inhabitants and works, are kept in ftore^ and referved unto fire ^ for the tmgodlinefsy and infidelity^ and unrighteoufnefs^ I which.
Objedlions anfwered, 323
^hich, in future times, fhall be univerfaJly preva- lent. Now, if a fezv only of mankind, in the final ifllie of things, are to ht favcdy and the refb damned', that is, fentenced to endure never -ending torments in helU what a (Irange idea miift we have of the MERCY of the Chrijlian difpenfaiion, which is fo celebrated, in the New-Teftament writings, for its unfearchable riches and glory ? The birth of Jcfus» the Saviour, into the world is fpoken of as *' glad *' tidings of great joy to all people," and an anthem of praife was fung, on this account, by the hea- venly hod, to God, becaufe of the good-will hereby difcovered towards mankind. But if t[.e greater part of mankind by far will eternally periJJj in hell^ notwithilanding the incarnation of the Son of God, and all that he has ever fuffered, or done, or will do, for their relief, what occafion was there for fuch univerfal joy? And with what propriety could glory be given to God for his good-will towards men } The total ruin of fuch multitudes of the fons of Adam appears to me a mofl palpable incon- fiftency with the grace of God as exhibited in the gofpel of Chrijl. And it is indeed incredible in it- lelf, that God fboujd conftituce his Son the Sa'vicur of men^ and the bulk of them he finally and eternally damned. Nor can it be any other than a bafe and grofs reflection on the Saviour of men^ whofe pro- per bufinefs and office, as fuch, it is, to defeat the defign of the Devil, and refcue mankind out of his deftroying hands •, I fay, it cannot but reflccfl great diflicnour on him to fuppofe, that the Dcvil^ Y 2 not-
324 ObjeBions anfwered.
notwithftanding his mediatory interpofition^ and all that he could do in oppofition to him, fhould finally get the better of him, by effefting the ever- lafting damnation of the greater part of thofe whom he came from heaven on purpofe to fave» To mc, I own, the thought is fhocking ; nor can I fee how it is pofTibly reconcileahk with the honour that is due to Chrift^ in his chara6ler as the Sa- viour of men. The confideration of hell as a purg- ing fire* is that only which can make the matter fit eafy upon one's mind.
In fine, it ought to be particularly remembered and confidered, the proper tendency, znd final caufe^ of evils ^nd Offerings y in this prefejtt fiate, are to do us good, in the natural, or moral fenfe, or both. They are a fuitably adapted mean to this end '<, and the all-wife merciful Governor of the world makes nfe of them as fuch. This is the voice of reafon^ confirmed by obfervation and experience ; and the fcripture concurs herewith in fpeaking of the pu- niJhmentSy evils, or fufferings, which it pleafes Gcd
. ♦ Mr. Hartley, as I think, very juflly obferves, * The
* doftrine of purgatory ^ as now taught by the Fapijis^ Teems
* to he & corruption of 3. genuine do^rine, held by the ancient
* fathers^ concerning a purifyvag fre. It may, perhaps, be,
* that the abfolute eternity of punilhment was not received, till
* after the introdu£lion of metaphyfical fubtleties, relating ' ioithte^ hernityi &c. and the ways of expreffing thefe ; that
* is, not till after the pagan philo/ophyt and 'vain deceit, had
* mixed itfelf with, and corrupted, Cbriftianity .^ Hartleys
to
Obje5lio7is anfwered. 325
to bring upon the Tons of men, as a proper difci- pline in order to humblC'i a^idprcve, and do them good in their latter end. The texts to this purpofe are fcarcered all over the Bible, And we have fuch an obiervable pafTige as that, Pfal. Ixxxix. 31, 32, '^^'^^ " If his children forfake my law, and " walk not in my judgments •, if they break my " ftatutes, and keep not my commandments; then " will I vifit their tranfgrefiions with the rod, and " their iniquity with ftripes. Nevertheless,
" MY LOVING-KINDNESS WILL I NOT UTTERLY
" TAKE FROM THEM." Whether thcfe words are ipoken of the children of David ^ or of the children of Chrift^ of whom David was an illuftrious type^ the loving' kindnefs of God is reprefented 2ii finally pre- vailing towards them. And his viftting their tranf- grefiions with the rodi and their iniquity with ft rip es^ is fpoken of as the mean^ in a way of difcipline^ corrcufion^ or chaftifementi in order to promote this tnd. And if evil^ punifioment^ or mifery^ in the prefent life, is mercifully intended for the good of the patients themfdves-, why not in the next life ? Is the charader of God, as the Father of mercies y and God oi pity and grace-, limited to this world only ? Why (hould it not be fuppofed, that the infi- nitely benevolent Deity is xht fame good being in the other world, that he is in this? And that he has the fame kind and good intention in the punifhments of the next (late, that he has in this, namely, the profit^ or advantage^ of iht fufiferers themfelves. This is certainly moft agreeable to the natural notions
y 3 wQ
326 ObjeBions anfuDered,
we entertain of the only good God : And it is moft agreeable alfo to the ideas, which the fcriptnres give us of him. For they reprefent his mercy un- der the embiem of the tendereil pafTion in men, that of a father'' s pity towards his children ; yea, they defcribe it by fpeaking of hinn, as affii^ed with us in our afflichonsy and as grieved at the heart for the miferies of Ifrael. And why fnould not thefe reprefentations of the mercy of God be extended to the future world ? Why (hould he not be looked upon as plying Tinners, a^nd punifoi}7g them, in the 7U^t fl:ate as well as this, in order to their benefit? Surely a change in the raode^ and place, of wicked men's exiilence, v/ill not infer a change in the na- ture of that God, who is " the fame yefterday, to- *' day, and for ever," and muft, in the other world as well as this;, be dxipofed to make it evident, that he is a being of houndlefs and inexhauftihle gcodnefs.
It may be v/orthy of our fpecial notice here, not only the language of mankind, in all agep, and in all places, as grounded on the inoft obvious reafoning from the kvhole courfe of nature^ but even the revelations of fcripturCi conftantly fpeak of God as the univerfal Father^ as well as Governor, of men. And our Saviour, Jefus Chrift, has parti- cularly taught us how to argue from this relation (jod ftands in to us. The argument is, that (Matt, vii. 11) '-If ye, being evil, know how to give :^' good gifts unto your children, how much more ■j^ fhall your Father, which is in heaven, give good -- ** things
ObjeBions anfwered. 327
*' things to them that afk him ?" What now is the temper and condud of /^//^^rj on earthy though they arc e'vil, towards their offspring? They readily do them good, as they are able, while they behave fuitably j and as readily chajiife them for their;>r^//, when they need corre^ion : But they do not put off the bowels of parents, and punijh their children without pity, having no view to their advantage. We (hould entertain an opinion of thole parents, as degenerate to the laft degree, who fliould infiia: mifery on their own children, without any intention to promote their welfare thereby, in any fhape what- ever. And (hall we fay that oi our Father in hea- z'en^ (who, indeed of being evil, as all earthly fathers are more or lefs., is infinitely good) which we cannot fuppo'.e of any father on earth, till we have nrft divefied him of the heart of 2i father? Can it rea- fonably be conceived, that that God, who calls mankind his offspring without exception, and him^ felf ihar father, fhould torment them eternally with- out any intention to do them the lead imaginable good, as muft be the cafe, if the dodrine of never- ending mifery is true ? Will not God be as truly the father of wicked men in the other world, as he is in this ? And, if he punifhes them there, muft it not be in the charader of ihar father, who defires their '70od, and corre^Js them with a kind intention to pro- mote it? No good realbn, I will venture to fay, can be aOigned, why our Saviour's argument, founded on the nature of things, the relation that {^biiils between God and vjcn i I fay, no good rea- Y 4 fcu
5 28 Objedfions anfwered.
fon can be given, why our Saviour's argument, *' Much more will your Father in heaven give you *' good things," fliould be confined to thfe pre^ fenty and not extended to the future world. And, perhaps, the only thing that has led mod writers to confine the pity of our Father in heaven^ and the merciful intention of his punifljing his rebel- lious children^ to the prefent life, is, the notion they have previoufly imbibed oi never -cet^Jing mifery, which, having no real foundation in the facred books of revelation., as has, I v;ould hope, been abundantly proved, we are at liberty to conclude, that the defign of evil, piinijhment^ or mifery^ in the FUTURE WORLD, as well as this^ is to disci- pline wicked men, and, in this way, to efFe6l their ov/N personal, as well as the ^^»^n;7, ^W.
OBJECTION II.
*^^ The 'wce^ which our Saviour denounced againfl ^' Judas, by whom he v^as betrayed, in thofe words, "^^ iVIark xiv. 21, Good were it for that man if he ^^ had never been born^ is inconfiftent with i\\q final ^^ fahation cf all men ; though it will not certainly • ' prove a llate of endjefs niifery."
I anfwer-— This paffage of fcripture mufl be in- terpreted, according to the ftridefl: rigour of the letter, in order to make it coniradid the above dcclrine oi final happinefs. But what neceffity of fiirh a rigorous interpretation ? The fpeech may
be
ObjeBions anfwered, 329
be proverbial'^ ; and proverbial fay ings, we know, are never to be underftood with rigour: Or, fliould this be reje6tcd as a mere vain conjedture, it is obvi- ous to remark, that the words are certainly well adapted to give, in the general, a concife^ and yet Jlrong and lively^ reprefentation of the greatnefs of Judas'sy?^, and the aggravated punifiment he fhould fufFer for ir. And as this fcems to have been the only intention of our Saviour, it is fufficient to abiblve the meaning of his words, without going into a more particular interpretation of them. To be fure, it is not neceffary, that we fhould un^ derftand them in any other fenle. They are fairly capable of this, and might be thus taken, had the fcripture no where faid a word about the final fal- vation of all men : But, as fo many texts have been produced, in proof of this point, it is highly reafon- able, that this text fhould be conftrued in confiftency with thofe ; efpecially as it is obvioufly capable of fuch a conftru6lion, and cannot, indeed, be con- ftrued otherwife, without taking the words in their utrnofi literal rigour ^ of which there is no real need.
Nay, fhould we fuppofe (to give the obje£fion the greateft advantage) that t\\tfiri5l literal mean-
* It is fpoken of by Mr. Pool, from Lud. Capellust (Vid. Synopf. Crit. in loc.) as Locictio RahbinicUy et Talmudic'ts ujita" tijjima. And it was doubtlefs a faying intended generally, though fironglyy to exprefs the unhappy condition of thofe to whom it was applied ; And this feems to have been its only fneaning*
ing
3 JO ObjeBions ajtfwered,
ing of thefe words, confidering-the text f.mply in it- fclf^ is the mod reafonable^ and what any one would moft naturally take them in ; yet, even upon this fuppofition, they could not be a difproof of the above doftrine ; becaufe it is an atlowed maxim, that the ftrici literal fenfe of words, not only may^ but ought to be departed from, when inconfiftent with others that fpeak of the fame thing. It is therefore far more reafonable, as we have brought to view fo many palTages, which declare the final falvation of all men-, to interpret this paflage in con- fiftency with thofe^ though we fhould, by fo doing, depart from its y^n^ literal fenfe, than to adhere X.0 \zs ftri5i literal {^x\{^^ and, by fo doing, make tht fcripture at variance wich itfelf. We do thus in an hundred other cafes \ and it would be difficult to affign any good reafon, why we iliould not do the like in the prefent cafe.
But, after all, it may be, interpreters have not hit upon our Saviour's real meaning in the words,
'TLOcXov Yiif cevr6i}y n ova £y£V]/y\^7\ o avG^WTro? ivrnvo^. It is
remarked of Judas^ in confequence of his having betrayed our Lord, that " he went, and hanged *^ himfelf," Matt, xxvii. 5. He was fo uneafy in his mind, from a convidtion of his treachery and hafenefs^ that he preferred death to life, praclically declaring, that he thought it better not to have ieen lorn^ not to have had exiftence, thap to hold it under the preflure of fuch tormenting re- flexions on himfelf for his folly. And why may not the paffage under confideration be looked
upon
ObjeBions anfwered. 331
upon as a prophecy foretelling this event, in a way of warning, or caution ? As if our Saviour had faid, " Well may I pronounce a ivoe againft the man that fliall dare to betray me •, for, if h^ ventures upon this a(5l of treachery, he fhall, in a very little while, be weary of his life, and pradi- cally declare, by hanging himfelfy that to him, in his apprehenfion, [fo the pronoun, ojutoj, I think, ought to be rendered, and not, for him, as in the common tranflation] /7 were good he had not been horn^ had not been brought into being." This conftrudion evidently gives a ftrong and very fignificant meaning to the words, as, in this view of them, they contain 2i predi^ion intended by our Saviour, not only to fet forth the horrid nature of this fin, but to be a ftanding 'proof to all ages of the truth of his divine mijfion. And we may the rather be induced to underftand thefe words, in this fenfe^ as our Lord, in this very chapter, took occafion, from Peter's too great confidence in him- felf, to warn him in the like prophetic way, faying unto him, as in the 34th verfe, " This night, be- " fore the cock crow, thou fliak deny me thrice." The newnefs of this interpretation is no certain argument, that it is not the true one; and if, upon examination, it ihould be found to be fo, it is ob- vious, at firft fight, that the ohje^tion^ grounded pa this texty is wholly fuperfedcd.
OBJECTION
332 ObjeSions an/were d.
OBJECTION III.
*' Blafphemy againfi the Holy Ghoft is declared, " by our Saviour himfelf, to be unpardonable. No '* lefs than three of the evangelifts have recorded *' his words to this purpofe ; and they are empha- *' tically exprefiive of this thought. In Matt. xii. " ^r, 32, the words are. Wherefore I fay unto you^ *' all manner of fin and blafphemy foall be forgiven ^^ unto men\ but the blafphemy againft the. Holy " Ghoft fhall not be forgiven unto men. And who- ^^ foever fpeaketh a word againft the Son of man^ it *' fjjall be forgiven him ; but who fo ever fpeaketb ^^ againft the Holy Ghoft ^ it fhall not be forgiven him, " neither in this worlds neither in the world to come. ** — -Mark expreffes the matter a little differently, " but very flrongly. He fays, chapter iii. 28, 29, ^^ Verily I fay unto you^ all fins fhall be forgiven unto " the fons of men, and blafphemies wherewith they ^^ fhall blafpheme \ hut he that fhall blafpheme againft ** the Holy Ghoft hath never forgivenefs ; but is in ^^ danger of eternal damnation. — Luke is more *' concife, but withal as peremptory as the other " evangelifts ; for this is his language, chapter " xii. I o, " Whofoever flmll fpeak a word againft ^' the Son of man, it fhall be forgiven him ; but utfto " him that blafphemeth againft the Holy Ghoft^t * ' ftoall not be forgiven . "
If
Objeclions anfwered. 333
• If the learned Grotius is right in his interpreta- tion of th?Je text 5^ the difficulty ohjeuled from them is entirely fuperfeded. He fuppofes our Saviour's meaning to be no more than this, *' that all other fms and blafphemies (hall fooner be forgiven, than the blaff.hemy againft the Hcly Ghoft •," looking upon the words as an Hebraifm, intended to fignifv, not fo much the pardonablenefs of fome fins, and the tivpardonahlenefs of others, as the greater dif- ficulty of obtaining pardon for blafphemy againft the Holy Gbcfty than for any other blafphemy. His reafoning, in favour of this conftrucftion, is to this purpofe : — " It could not be the defign of our Sa- viour, in i\\t former part of thefe fentences, where he fpeaks of ether fins and blafphemies, to affirm abfolutely concerning them, that they [hall be for- given ; becaufe this is not true in fatfl, as there arc multitudes of thefe fins that are not forgiven : And therefore," fays he, " we ought, in all reafon, to look upon thefe fentences as Hebrew forms of fpeech, like that in the 5th chapter of Matthew, where our Saviour declares, that '^ heaven and *' earth (hail pafs away, but my words lliall not " pafs away." The meaning of which is ex- plained by Luke, in the fixteenth chapter of his gofpel, where the words are, not that heaven and earth Jhall pafs azV'ay^ but rhac it is erfier for them to pafs azuayy than that Chrifs "Jcordfhould faiU^ — lilais celebrated writer adds, " It was- a common way of fpeaking among the Jews, this thing fhall he^ and that fhall not be^ v/i:en it was not their in- tention
^ H Obje5iions anfwered,
tention to affirm any thing ahfehitely of either^ but only to exprefs \}iit greater difficulty of effediing the latter than the former'' — Upon which he con- cludes, that the only meaning of our Saviour, in thefe words, is, that it is eafur to obtain the par- don of any fins ^ and therefore of the great eft blaf- pbemieSy than the blafpheniy againft the Holy Choft : As if it was his defign to be underftood cowpara- tively^ fignifying the greater heinoiifiiefs of the blaf- phemy againft the Holy Ghoft^ than any other blaf phemyt and that the pardon of it would be -mord difficultly ohmncd : Not that it is //n^//y and ab- folutely unpardonable. He refers us, as the final confirmation of this fenfe of the words, to i Sam. ii. 25, where, hefuppofcs, there is a like compara- tive mode of fpeech with this of our Saviour, '' If *' one man fin agamfl another, the judge fhall *' judge him : But if a man fin againft the Lord^ *« who (hall intreat for him ?"
Archbifliop Sharp was fully fatisfied with this interpretation of Grotius \ exprefiing his opinion of it (in his Sermon upon this fubjetl) in thefe words, " I muft confefs, I think it the true one."' And whoever goes, about to prove, that there is no truth in it, will, perhaps, before he has done, find, that he has undertaken a very hard taflc.
But we fhall fuppofe, that this great man has miftaken the fenfe of our Saviour ; and that his intention was, to reprefent the blafphemy againft the Holy Ghoft as abfolutely unpardonable. And what will follow herefrom I Not that which is pleaded
in
Ohjecllons aJifwered. 335
in the ohje^liouy namely, that mankind tiniverfally cannot be faved ; as we (hall be foon convinced by afcertaining the precife fenfe, in which ibis blaf- phemy is here fpoken of as unpardonable. In order whereto it may be proper to make the following enquiry —
Wherein does th^ pardonahlenefs of all other fins and blafphemies confill ? The true anfwer to this queftion will at once fettle the point in difpute. And the anfwer is,
The pardonablenefs of all other fins and blafphe- mies lies ia this, it's being pajfihle for men to efcapa the torments of helU though they Ihould have been guilty of thofe fins. The gofpel-grace is fuch, fo vaftly extenfive, as that, whatever other blafphe- mies men may unhappily commit, they may not- withftanding, if they do not commit the blafpbemy againft the Holy Ghoft^ be delivered from the mife- ries of the coming world-, it is 2l pojlihle thing; thofe torments may be evaded by the intervention of a pardon. It is this, and this only, that diftingulfhes all other blafphemies from the hlafphemy againfi the Holy Ghoft.
Accordingly, x.\\^ unpar dona blenefs oiih^ blcfphe'iny Ggainft the Holy Ghoft mult con fid in i\ ^. revcrfe of the pardonablenefs of all other fins, that is to fav, in the intpoffibility of their efca ping the torments of hell^ who are chargeable with the guilt of this fin. Whoever thus blafpherae muft certainly go to the place of future torment, as being excluded from the gof pel-privilege oi forgivenefs. ■ And it is obfervable,
the
f?36 Obje5tions anfwered.
the evangelifl Mark, having faid, *' He that fhall " blafpheme againft the Holy Ghoft hath never " forgivenefs," adds, in the words that imme- diately follow, by way of explanation, " but is in " danger of eternal damnation," ^aa' ivoyj^c; ic-ny eiimio\j >t^K7£^f, hut is guilty of eternal judgment^ is liable to the judicial fentence^ which, at the great day, will doom him, ek to ttu^ rd uiuviovy to eternal fire. So that never to have for givenefst and to lie cxpofed, without hope, or remedy, to the doo7n of the judgment-day^ mean precifely one and the fame thing. And, in truth, the unpardonahlenefs of the hlafphsmy againft the Holy Ghoft^ in the fenfe even of the ohjetlors themfelves, lies in this^ and in this folely^ that, if men commit thisfin^ they mull tin- avoidably go to the place oi future torment ; having no hope from the gofpel-promife of forgivenefs^ be- caufe they are excepted perfons.
This now being the meaning of the unpardonMe^ nefs of blafphemy againft the Holy Ghoft ^ it is quite eafy to perceive, that even thefe blafphemerS', notwith- flanding the unpardonahlenefs of the fin they have committed, m2iy finally he faved^ if the torments of hell are not endlefs •, as we have feen that they are not. For, if they are not faved^ till after they have paffed through thefe torments, they have fiever heen forgiven^ in the fenfe, in which our Saviour is here fpeaking of forgivenefs. The divine law has taken its courfe ^ nor has any intervening pardon prevented the full execution of the threatmed pe- nalty on them. Forgivenefs^ ftri^ly and literally
fpeaking.
OhjeBions anfwcred^ 337
fpeaklng, has not been granted to them. Even their fahation^ as it is posterior to their having under- gone the torments of hell ^ is not the effe5l of that gofpel-forgivenefs our Saviour is treating about. Their cafe is ejfcntially different from the cafe of others^ who have not committed this fin. Others^ notwithftanding their commiQion of all other fins ^ may be admitted to mercy s that is, by the inter- vening privilege of a far don., they may be faved without firft going through the torments of hell, or, as the fcj'ipture exprefles it, without being " hurt of " the fecond death:" Whereas, it is not poffible, that thefe fliould bt fo fa-ved. They mu^firji fuffer the pains of helU becaufe no intervening pardon can ex- empt them therefrom.
As to thefe words, in Matthew's gofpel, *' Who- " foever fpeaketh againft the Ho^y Ghofl, it fhall " not be forgiven him, o'^n iv to i/ui/ ajwvi, oute iv '' T^ /^fAAo^ri, neither in this v/orld, neither in the '' world to come," it may be difficult to fix their exa^ fenfe. Expofitors greatly differ here. Som^ fuppofe they are an allnfion to the Jewifh per- fuafion, that fome fins which would not be for- given upon ih^'w facrifices, (whether their daily Xz- crifices, or that on the great day of expiation) and fo were irremiffible in that age, might yet be remit- ted in that to come^ that is, the age of the Meffiah. Others fuppofe the words allude to the notion the Jews entertained with reference to the (?^f;.7 of their highefl excommunication, the fentence whereof they held to be reverfible, neither in this worlds nor the
Z ether.
33 S OijeBmis anfwered,
other. Others refer the reafon of this expreffion to that common, but vain, imagination of the Jews, as if there were fomefms^ that had not been forgiven here, which would be expiated by death, and forgiven after it. There are yet others, who think our Saviour refers to the two different times there are iox forgivenefs^ the one^ here upon earth to the believer and penitent finner ; and the other^ at the day of judgment, when the great Judge fhall pronounce thefentenceof abfolution to all his faith- ful fervants : As if he had faid, " This hlcifphemy cgainfi the Holy Ghqft fiiall neither obtain remiffion noiju in the nnner's confcience, nor at the great day of accounts." — But, to me, the moft probable opi- nion is, that this mcde of fpeech was proverbial in Qur Saviour's day. And that, when it was faid, a thing froall not he^ neither in this worlds neither in the Ivor Id to coms^ it was the fame thing with faying, it Jhall never he* And, indeed, this is the very explanation that is given of this idiomaticd phrafe, by the evangelift Mark \ whofe words are thefe, chap. iii. 29, "He that ihali blafpheme againft the *' Holy Ghoft, hath never forgivenefs." And this, we have feen, is the real truths with refped to fuch as blafpheme againfi the Holy Chofi \ notwithftand- ing which, as we have feen alfo, they may be finally faved. ' ,^
I fliall add here, Mr, Whifton fuppofes it is implied, in the mode of expreffion here ufed by our Saviour, thu fome Jins may be forgiven in the other worlds which were not forgiven in ihis. His
words
ObjeclioJis anfxered, 339
words are thefe, \Hell Torments covftdered^ pag. 37] ^ That Ibnie fins net forgiven in thh world or ' age-i will be forgiven in the world or age to come^ t feems very clear from this text [072;. Mate.
* xii. 32] : But what fins thefe are, will be con-
* fidered, when 1 come to the Shepherd ot Hennas.^ When he comes there, he fays (pag. 59), ' Apof- ' tacy joined to blafphemy feems to be the principal ' fin abfolutely irremijjlhle^ both in this^ and the///^ ' ture world.' By this future world, or age^ he means Hades^ the ftate between death and the re*
furreBion *, and accordingly fuppofes, that this is a Jlatey wherein finners (thofe excepted who have been guilty of blafphemy) will have all poflible means [fee pag. ibid.] ufed v^^ith them to bring them to repentance and falvation. To this pur- pole he interprets i Pet. iii. 18, 19. and iv. i6. And he underftands thefe texts in this fenfe by a text in Jeremiah, now loft, but produced by Juftin Martyr, by another out of Thaddeus, another out of Hermas, another out of Clement" of Alexandria, and another out of Origen \ in all which [fee pag. 44] this doclrine is contained. But it does ^5K- not appear to me, I ov/n, that it was our Saviour's defign, in the expreflion he ufej?^ with reference to the blafphemy againjl the Holy Ghofi, to fuggcR, ihsLl any Ji?is might be forgiven in the coming -loorld^ or ^?r^, which were not for- given in thts : Neither am I fatisfied, from the twopaffages in Peter's firft epiftle, that this apoftic intended to infinuate, as though the gcfpel was
Z 2 preachgd
"^Ao ObjeBions anfwered.
preached in Hades, in order to bring men to repen- tance \ for which reafon, I have filently palTed over thofe t&xts^ in the foregoing work. But fl^onld it be allowed, that our Saviour intended to declare, that hlafphemy againjl the Holy Ghoft was unpardon- Me in the age to come-i as well as the prefent ag^ ; that is, in Hades^ as well as on earthy it would, be no difEculry in the way of our dodrine of final happinefs, becaufe this kind of finners, being abfo- lutely excluded from the privilege of forgiven efSy muft, as has been hid, fuffer the torments of another worlds before they can he faved. Nay, fhould it be even fuppofed, that thefe blafphemers are fo har- dened in wicked nefs, as not to be fubdued by the pains of the next fiate-, they may, in a ftate beyond thaty be wrought upon, and prepared for final faU vation*
OBJECTION IV.
'' It will greatly tend to encourage wicked men *' in their vicious ccurfes, to be told, that the " ftiture torments m\\ have an end; as muft be the *' truth, if it is polTible, that they fliould be finally " faved. They are fcarce kept under tolerable *' reftraintSy though they are taught to believe, " that an eternity of mifery will be the unhappy ** confequence of their habitually indulging to *'' their lufts. To what enormous lengths then may •' it be expedlied they will foon run, in all manner i* of in:)piety and immorality, if, inftead ofl'eceiv-
ObjeStons anfwered, 341
^^ ing this do6lrIne as the truth of fcripture, they " fhould be made to think, that hell torments are " of a limited continuancey and that they zn^.^ finally '' h happy?''
It is eafy to remark, in anfwer to this objection, that it is defigned, either as an argument to dif- prove a ftate of limited mifery only^ and together with, it x\\t final f ah ation of all men-, or, to point out the dangerous tendency oi pithlijhing fuch tenets as thcfe. — I fhall confider the obje5lion in both thefe views.
If the thing meant by it is, to difprove the no- tion of a limited ftate of mifery^ and, together here- with the final falvation of all men ; it muft be plainly {hown, that thefe do^rines do naturally and dire5lly tend to encourage men in vicious pradice : Othervvife it cannot, with the lead appearance of reafon, be pretended, that this argument carries in it any r^al force. Wicked men may pervert the tendency of any thing, and take occafion, even from that, which is naturally 2S\^ flroi'gly adapted 10 fof- ten their hearts, zn^effeSl their reformation, to har- den themfelves in fin. The " riches of God's good- " nefs, and forbearance, and long-fuffering,'* mani- feiled towards finners, in the courfe of Providence, are admirably fuited to work upon their ingenuity, melt them into grief and fliame for their pad faults and follies, and lead them to repentance: And this is the thing intended^Dy a good God. But they may pervert both the dcfigv^ and tendency ,
Z 3 6f
'342 ObjeBions anfwered,
of all this goodnefs, and take occafion, even from the riches of it, to encourage themfelves in an evil way. The fame may be faid in the prefent cafe. The do6lrine of final falvatioi^ as pleaded for, vv^ith refped to wicked men, only in confequence o^ deflate of torment^ which will lafl: till their chara6ler, as wicked^ is deftroyed^ is naturally and powerfully adapted to dif courage them from going on in their finful courfes. But if, in oppo- fition to the natural and genuine tendency of this do5lrine^ they will encourage themfelves in wicked- nefs^ it is not the do^rine that gives this encourage- ment^ but their ahufe of it. And if this is a good reafon why the dodlrine fliould not be true, no do6lrine can be true \ for there is not one but what may be perverted^ and turned to an ill ufe. ThQ grace of the gofpel^ according to the common fcheme, not only may be, but adually has been, and now is, perverted and ahtfed by thoufands of the fons of men. But fliall their ahufe of that which is well defigned^ and ftrongly adapted^ to pro- mote their good, be conftrued as an argument againft the difplay of this grace towards them ? The ohjeElors are fenfible of the injufijciency of the argument, as thus applied ; and it is equally in- fufficient in the cafe we are confidering.
Had we attempted to introduce mankind uni- verfally into a ^.2iXQ of hcippinefs^ upon their leaving this world, whatever their moral conduct had been in it, the argument would then have held ftrong. Put, as we have not only allowed, but even
proved,
ObjcBions anfwered. 343
proved, that moral depravity is inconfiftent with rational happinefs^ and that it is as impcjjihle men fhould be happy^ in the other world, ns in this^ till they are reduced under a willijig fuhjeBion to the government of God ; yea, that the reafon of their fuffering the torments of the next ft ate >, which are awfully great in degree^ as well as long in duration^ is, that they might be tnside the willing people of God, and that they fliall not be delivered from ibefe torments till this has been effe61:ed : I fay, as we have proved all this, it cannot, with any fhadow of truth, be pretended, that a do^rine, thus circum- ftanced, fhould, from its natural tendency^ give en- couragement to vice, k is, on -the contrary, very powerfully fuited to check men's lufts, and dilen- gage them from their fins ; and if it hath not a5liially this effe^lj it is becaufe they will not hearken to the didates of reafon^ and adl up to their charader as intelligent agents.
It mud certainly argue /^//v, and to an high de- gree too, for men, rather than not proceed in their vicious ways, to chuje to undergo unutterable PAINS FOR A LONG DURATION, God Only knows how long. When they m/ight, by approving them- felves faithful fnhje^s in the kingdom of Jefus Chrift, pais, without fuffering thefe pains, into the
JOYS OF THE RESURRECTION WORLD : And thls
folly will rather defer ve the name of dozvnright inad?iefs^ if it be remembered, that they muft ceafc from being wicked^ before they can poffibly be fixed in find happinefs. There is no room for debate here. Thofe men mud ad in contradidion
Z 4 to
344 Obje6iions anfwered.
to all prudence^ and in defiance of common fenfe^ who will venture, for the fake of the pleafures effing to expofe themfelves to that fire of hell, which will efte6t their death a second time, under all the circumilances of lingering hor- ror, AND tormenting AGONY j cfpecially if i^ be confidered, that they may, if they will but renounce their fins, avoid this miferable deaths and, inflead of it, be admitted to a glorious immor- tality IN heaven. The plain truth is, if men will encourage themfelves in wickednefs from the above do^rine^ it mud be by laying afide their reafony and a6ling a diftra5fed part ; for it is im- poGible they fhould take encouragement herefrom in any other way.
But it will, perhaps, be faid, the difcouragement to fm is much greater upon the fcheme of never- ending torments^ than this that is pleaded for. We fliall, for the prefent, fuppofe it to be fo. And what is the confequence herefrom ? Surely, not that fin mufi be thus dijccuro.gedy and that any lower method of difcouraging it cannot be the truth of revelation. For God is not obliged to make the difcouragements to vicious pradlice the greateft^ it is polTible his power lliould make them. This would not confift with his wifdom^ which muft confider rv)tn as free agentSy and adjuft his ^^;;^z^^/ towards them 2iS fuch. He could, doubtlefs, in point of power, reprefent Hell to the view of finners in fuch a ftriking light, even fuppofing the torments of it were not endlefs, as that they fhould be irreftjiibly
flopped
ObjeBions anfwered, 345
ftopped in their wicked purfuits : But fuch a me- thod of dealing with men would not comport with t\\t\x free agency. No room, in this cafe, would be left for the trial of their virtue. The difcou- ragement^ that fia would carry with it, would fo overpower the mind, as to give no opportunity for choice. The motive could not be withjlcod. — The (hort of the matter is, God is a much better judge, than we are, what motives are the wifefi^ and heji^ to be ufed with his creatures : For which reafon, it will not follow, that the -prefent do^rine is not true, even upon the fuppofition, that it does not dijcourage fin fo ftrongly^ as it is difcouraged on the other fchcme.
It will not be thought, by any of thefe ohje£forSy that our Saviour did not ufe the wijefl and moft proper method to convince the Jews, in his day, of his MeJJlahffoip, becaufe he did not judge it fit to gratify that humour in them, which required 7?/// further evidence of this truth ; which evidence, in regard of pozz^er, he could eafily have given them. He had done enough, by the miracles, and ivonders, andy%;/j-, which he had wrought in the midjt of them^ to make it appear, to all unprejudiced impar- tial enquirers, that he was a man approved of God \ and he therefore juftly calls them *' an evil and " adulterous generation," attributing xhciw unbelief <, not to want of proper evidence, but to perv erf enefs and objlinacy of temper, which would probably have made an ill ufe even oi ftronger evidence, if fhort of irreftflihlc^ had he laid it before them ; which
therefore
^±6 ObjeEiions anfwered.
therefore he wifely refufed to do. — To apply this to the prefent cafe. God, no doubt, could have made the difcouragements to vicious pradice much fironger than he has done, had his wifdom]\.\i^gtd it proper. And if any will not be fatisfied with the fitnefs and fuitahknefs of thefe difcouragements^ be- caufe they might, as they imagine, have been dill more powerful^ they would do well to confider, whe- ther they do not difcover a difpofition very like to that of the Jews, in our Saviour's day, who would not believe in him, unlefs he would gratify their humour-, by giving xkitmjufi that evidence^ in proof of his pretenfions, that they defired. If the motives to difcourage men from vice are, in their nature, rationally and Jirongly adapted to promote this defign, it is highly abfurd to ohje5t againft their divinity^ upon this confideration merely^ that they are nox. fo powerfully adapted to this purpofe, as we may fondly conceit they might be.
But this ohje5fion^ perhaps, is levelled, not fo much againft the truth of the foregoing fcheme, as the wifdom of opening it to the world. It is feared^ if the rejlraint^ that is laid upon men, by xhtix faith in the do6i:rine of endlefs torments^ is taken off, by their being told, that they willfooner or later come to z period^ when they (hall be admit- ted to happinefs^ they would univerfally indulge to vice*, infomuch that the ii'hole earthy it might be ex- pe6led, would quickly be overrun with wickednefs^ in all its various kinds. — To the ohje^ion^ in this
point
Ohjedltons anfwered. 347
point of view, I wou] : anfwer in the following particulars :
I. If men's /^//^ in the do6trine o^ 11 ever- ending torments is founded, not on iht fcripture itfelf^ but their own wrong interpretation of it, it would be very extraordinary, if the fetting them right in this matter fhould have the bad te7idency that h feared. It ought not to be fuppofed, that men fliould be made worfe by underilanding t\\t fcripttire in its true and genuine fenle. To Uippofe fuch a thing, would carry with it a bafe reflexion on the revelations of God contained in it. Itfnal univerfal happinefs is 2Lfcripture truths we need not fear its doing any damage to men^s morals, fhould they be told of it, and brought univerfally and heartily to believe it. And, indeed, to fpeak plainly, dWfear^ upon this fuppofition, is ultimately founded on man^s wifdom^ in oppofition to the wifdom of God; which (lands in need of no huvaan craft, but can without it guard mankind againft wickednefs, and make them good :xndfaitJful fubje5is in his kingdom of righteoiifnefs and holinefs.
Some learned as well as good men, I am fen- fible, who had themfelves no faith in the dodlrine of never-ending torments, have yet been under re- ftraint in opening themfelves, upon this head, through /if^r of doing hurt, by lelfcning the re- ceived and credited motive to difcourage vice. Origen, one of the primitive and moft celebrated Chriftian fathers, having faid, ' He that defpifes ' the purifications of the word of God, and the
* dodlrine
^aS Objections anfwered.
« do^lrine of the gofpel, is referved for thole
* dreadful and fenal purifications afterwards •, that
* fo he may be purged by thtfire and torment of
* helU who would not receive purgation from the
* apoftolical dodlrine, and evangelical word, ac^
* cording to that which is written, of being purified
* by fire. But hoiv long this purification, which is
* wrought out by penal fire^ fhail endure^ or for
* how many periods or ages it fhall detain ftnful fouls
* in torment^ he only knows to whom all judgment
* is committed by the Father :' I fay, having fpoken thus, upon the fame place and fubjedl, he adds, ' But we muft ilill remember, that the apof-
* tie would have this text accounted as a myftery^
* fo as that the faithful and perfeEl ones may keep
* its fecret fenfe among themfelves^ and not ordina-
* rily divulge it to the imp erf e 51^ and lefs capable of
* receiving it *.' And Dr. Thomas Burnet, a wri- ter in this prefent century, having largely, and with a good deal of learning and judgment, op- pofed the common notion of the eternity of hell torments, yet adds, upon the whole, in a marginal note, * that if any one fliould tranflate into the
* vulgar language^ v/hat he had written for the fake
* of the learned^ he fliould think it was done with a
* bad mind, and zfinifter view f.'
• See the preface to Mr. Whitens ReJIoration of all Things* f Hacc, quae do6tibribus infcripta funt, fi quis in linguam vulgarem tranltulerit, id malo animo atque confilio finiflro fadum arbitrabor, De Statu Mart, et Refurg* page 305.
But
Objeciions anfwered. 34^
But it appears to me an argument of evident weakvefsy taking rife from the remains of religious fuperftilion^ for any to be reftrained from fpeaking what they efteem a real truth of God, through fear of doing burl thereby, provided they take care to fpeak with prudence. For, as Mr. Whifton well obferves, [^Hell I'orments conftderedy pages 132,139] ' We have no warrant to impofe upon Chriilians, ' or upon mankind, in matters of religion. We ' have no authority from God, or his Chrifl:, or ' Holy Spirit, to difguife our Chriilianity ; to ufe
* frauds of either prieji-craft, or lay-craft : But ' ought to lay the duties, the promifes, and the
* threatenings, of the gofpel, plainly ^ndfincerely ' before men, without all arts or tricks whatfoever* ' I fay further, I will not deny but that, during ' the times oi grofs ignorance, fuch as, in general,
* were the feveral ages, from the fifth to the fix-
* teenth century of the gofpel, many pious, or
* rather impions frauds, ^^'ishfalfe do brines in abun- ' dance, and, amon^. the reft, this abRird dodrine, ' were univerfally believed : Which, how falfe fo- ' ever in themfelves, did then do the lefs harm^ ' becaufe few, or none, perceived them to ht fatfe,
* -But the cafe is quite otherwife now. A natura(
* curiofity of examining every thing, ^nd a fceptical
* curiofity of examining the books and do6lrines ' of the BiMe, and of Chriftianity, in order to difj ^ cover any flaws or impofitions therein, does now
* greatly prevail i and makes it ablblutely neceifary ^ for all good men, and good fcholars, efpecially
' for
-3 CO ObjeBions anfwered.
' for Clergymen and Divines^ to difcard all pious ^ frauds^ and to lay the naked truth of every thing
* clearly before the world. Nor indeed, does holy
* Job allow us to /peak wickedly for Gody nor to
* talk deceitfully for him (a) •, Nor St. Paul permit ' us to tell lies to promote God's glory (b) : nor, in
* general, to do evil that good may come^ but pro-
* nounces their damnation to be juft that do fo.
* St. Peter alfo, in the Recognition of Clement^ afTures
* us, " that it was not lawful for him to lie ; nor
* ought he to deceive men, whether an unbeliever
* might be thereby faved, or not faved :" Which *^ precepts, and example, therefore, ought to take ' place among Chriftians, before any political max-
* ims whatfoever.'
2. It ought to be confidered, that the torments of helli according to the fcheme we are pleading for, SLVcfufficient to difcourage any, that will ad under the influence of reafon^ from going on in a courfe of fin \ infomuch that, if they are not wrought upon by this motive^ it muft be, becaufe they are fhamefully inattentive, nay, I might fay, ftupidly thoughtlefs. And to perfons, who will lay afide their reafon-, and live and a6l as though they had none, what room is there to expedt, that they would be influenced by diftant torments, however lengthened in duration ? If they would conftder, and behave like men, it is impoffible they fhould go on in a vicious courfe, under the profpedl: of being condemned by the righteous judge of all the earth,
(a) Job, xiii. 7, (h) Rom. iii. 7, 8.
10 "Ot
Objedlions an/were J. 3 5 1
not only tp banifhnient from the joys of the re-
SURRECTION-STATIi, buC tO POSITIVE TORMENTS,
which, though they will end in deaths yet fhall be
AWFULLY GREAT IN DEGREE, and LONG IN CON- TINUANCE, "In proportion to the number and ^reat- nefs of their crimes : But if they will not fufFer so DREADFUL A PUNISHMENT as this to have any influence upon them, by their thoughtlejfnefs and inconftderation^ there is certainly no good reafon to fuppofe, was the punifhment mzdt greater by the increafe of its duration^ but that ih^ fame thoughtlejf- nefs and ftupidity would render it ineffe^ual. If men will put off their character as reafonahle crea- tures, no diftant motives^ however increafed in firength^ will operate upon them. It is not indeed pojffible they fhould operate, but by making them prefent to the mind by contemplation. And if men would be confiderate and attentivey they would be fuficient^ without height ejung them to the utmoft^ to have the defired effed : Whereas, if they will be thoughtlefs, their being thus heightened will pro* bably ferve to very little purpofe. Our Saviour has faid, " If they hear not Mofes and the pro^ ** phets, neither will they be perfuadcd thougli " one rofe from the dead ;" that is, it is not pro- bable that they would. That stxy perverfenefs of temper, which obftrudls the influence of the public ftanding revelations of God ^ would, in aH likelihood, prevent their being wrought upon by this pro- pofed expedient. The fame may be faid, with equal truth, in the prefent cafe. If men will go on,
in
^c2 OhjeBions anfwered.
in vicious pradice, notwithftanding the terrors OF THAT DEATH, vvliich fhall be brought on with
PAINS AWFULLY CRUCIATING, and yCt AWFULLY PROTRACTED IN THEIR CONTINUANCE, it muft be
bccaufe they are Jtupidly inconfiderate-, and it is hif^hly probable, x.\\q fame ftupidity would prevent their being difengaged from their mad purfuits, \i th of e pains y inftead of ending in deaths were to laft always* There is little reaion to think otherwife. But,
3. It may be well worth while to enquire, whe- ther the common doUrine is fo likely to reftrain men from fin, as that which has been explained in thefe papers. It isfeen, mfa^i^ notwithftanding all that has been faid to make men believe, that the tor- ments of the coming world fhall never have an end^ that they generally " walk in the way of their ov^n *' heart, and in the fight of their own eyes,*' and will not be kept within due bounds. And, perhaps, upon examination, it will be found, that one prin- cipal reafon of this is, that the terrors propofed for their perfuafion exceed their belief. If they do not openly fpeak of it as an incredible things that they fhould be hereafter doomed to never -ending torments^ it may be queftioned, whether they inwardly affent to this as the real truth. The natural notions ihey entertain of the goodnefs and mercy of God rife up in oppofition to it, and firovgly operate, though, it may be, infenfibly many times, to obfiruU its influence^ and give them peace* Thefe appre- henfions concerning their Creator, and Prefcrver,
and
()bje5iions anfwered, 3^ j
arid Fatl^er, have a real exiftence in their minds, and in confequence hereof, their inzvard fecret hope isj that they fhall not fuffer fuch dreadful torments. An infinitely benevolent God, they cannot well help thinking, will not bey^/fi;^r^ with his poor, though finful, creatures. It is, with me, paft all doubt, that the generality of wicked men, under the gofpel, whatever they may profefs, or imagine they believe, are not really perfuaded^ that never^ ending mifery will be the certain effect of fin perfifted " in. The conceptions they naturally, and as it were infenfibly, form of the all-merciful Being, are a counterbalance to their fear from this quarter. They recur in their thoughts, and cannot eafily do any other than recur, to the infinite benevolence of the Deity, and ultimately place their dependence here*, and to this it is very much owing, I believe, that the dodlrine of never-ending torments has no greater influence upon them. Whereas, upon the foregoing fcheme, there is nothing incredible in the torments of another world. They are perfe6lly analogous to what is experienced in the prefent ftate; and there is no more reafon to obje^ againft them, than againlt the prefent judicial proceedings of Heaven againft zvicked rqen. They are equally confiftent with men's natural notions of the benevo- lence o^ Godi, And, confequently, as propofed in this fcheme, their influence could not be at all ob- ilrucled from their incredibility •, but they would llrike the mind with/:/// force^ and probably ope- rate to much better purpofe, reftraining men more tffcclually from their wicked courfcs.
A a h
354 ObjeBions anfwered.
It may alfo be pertinently fuggefted here, the public officers of religion might be more free ^ and fulh in urging upon men's confciences the do6lrine oi future mifery, in order to check their lufts and paffions, upon the plan exhibited in thefe papers, than upon the common one. And they would be likely to do a great deal more good. A very confiderable number of Divines, at this day, do not believe the eternity of hell torments ; though they may not difclofe their minds to the vulgar, but, for political reafons, fuffer it to pafs among them, that they do believe it. And, as to fuch, they are evidently reflrained from making that ufe of the terrors of the Lord, for the warning of men, which they might otherwife do, and, it may be, to good effed, with refpedb to many. And, in truth, as honefl Mr. Whifton, with his ufual frank- nefs, obferves, [//f// 'Torjnents conjidered, pages 3:55, 136] ' Till this dodrine of the equal dura- ' tion of the torments of hell with thtjoys of heaven,
* and that they are to be co-eternal with God, be
* laid afide. Divines of real fagacity, and true judg-
* ment, dare hardly treat, in particular, of thefe
* terrors of the Lord*, in order to aftrighten men
* from their wicked courfes, and to perfuade them ' to be religious j they dare hardly, in earneft, en-
* force our Saviour's folemn cay tion, to fear him
* who is able to deflroy loth body and foul in hell f i
* Nor can they frequently, with an honefl heart,
* exhort them to cut off their darling lufts iorfear
* 2 Cor. V. II. t Matt. x. 28.
OhjeBions anfwered^ 355
" of the worm that never diss, and the fire that never *■ Jhall be quenched "^t as our Saviour did : Nor can
* they fufficiently terrify the greatcft flnners, among ' Chriftians, as did the author to the Hebrews, ' with that certain fearful looking for of judgment,
* and fiery indignation^ which fhall devour the adver- '^ faries \ •, with that fore punifhment that he fhall be
* thought worthy of that hath trodden under foot the ^ Son of God, and hath counted the blood of the cove-
* nant, wherewith he had been fan^fified, an unholy
* thing, and hath done defpite to the fpirit of grace ;
* fince // is a fearful thing to fall into the hands of ' the living GodX* Becaufe their own natural con-
* fciences would fly in their faces, and tell them, ' that what they affright their readers and hearers ' with, is unjult in its own nature, cruel both in ' the threatening and in the execution, and what ' any one that believes and confiders the exa6t ^ juftice, and infinite goodnefs of God, cannot pof-
* fibly believe at the fame time. We need not
* indeed much wonder, that a weak enthufiaft, or
* a bigot ted [I would isiy, friend to topical orthodoxy^
* rather than] Athanaftan^ may be in earnefl: in ' fuch a dof^trine, and exhortation ; and that fuch
* as do not give themfelvcs leave to think, and
* examine, may follow their common interpreters, ' and may both believe, and preach up, and de-
* fend this proper eternity of hell torments* But if
* we come to fuch great and good men as arch-
* Mark ix. 43 — 48, \ Heb. x. 27. j Ibid. ver. 29, 31*
A a 2 * bifhop
2^6 ObjeSiions anfwered.
' bilhop Tillotfon*, and Dr. Whitby t> who have
* both of them ventured to treat on that eternity ^
* and this without either of them, or even Dr,
* Burnet himfelf, having made a thorough ex-
* amination into the foundation it (lands upon,
* we (hall find, that archbifhop Tillotfon was fo
* fully fenfible of its abfurdity, that he chofe rather ' to give up the veracity of God in thefe his ' threatenings^ than to defend this eternity \ and Dr. ' Whitby, who has been fo hardy as to defend it,
* is forced entirely to give up \i\^jujiice in fuch his ^ punijhments : While much the greater part of
* Divines generally avoid the treating diredly upon ' fo difagreeable and dangerous a fubje6l. Where-
* as, if they would enquire into the bottom of this
* matter, and go to the fountain-head of this
* common notion, they would find no more difH-
* culty in treating upon this, than any other points
* of Chriftianity. If indeed the common doflrine
* were certainly true, i\\t juftice of God muft in-
* evitably be given up, and much more his mercy : ' Which yet are the proper and only foundation of
* all filial fear, and rational reverence ; of all jufi: ' honour, and truft, and hope, and love, and con-
* fidence in him, who has ever been efteemed as ' optimus maximusy the i'^/, as well zsgreatej^^ of be-
* ings ', while this dodrine fuppofes him to delight
* in cruelty : And all his reafonable creatures, that
» Tillotfon's Sermons, vol. I. Serm. 86. f Whitby's Appendix to the Comment on the Second to the TheiTalonians.
• dare
ObjeBions anfwereJ. 3^7
'.dare think, mud give themlelves up to defpair
* and horror. — Such are the fatal confequences
* of this amazing dodrine, fo very unjultly, fo
* very unjuftly, I fay it again, (blefled be the name
* of God, and his Chrift, for ever !) fathered upon
* our holy religion.'
I flialJ only add — the future torments^ confidered in the light we have fet them, are more fuitably adapted, in the nature of the thing, to work upon rational and intelligent agents, than in the common point of view. The end propofed by them per- fectly coincides with benevolence i for they are the chajlifements of 2i father-; as well as judge, and de- figned principally for the reformation^ and confe- quent good^ of the offenders themfehes. And when men are taught to think thus ; and that thefe corre^ions fhall be heavy in proportion to their^?^^- hornnefs in fin, and continued till they are humbled and fubdued ; and that they Ihall have no mercy till this end is accompliflied — what can be wanting, in a motive thus circiimftanced^ to operate, in a moral way, upon reafonable minds ? It fhould feem to be as well calculated to the purpofe, as it pofTibly can be. And if men will not be wrought upon by it, it mud be becaufe they will not a6t like men. To be fure, if they fhould be difpofed to take occafion, from fuch a reprefentation of the future torments^ to give the reins to their lufts, they mufl adl in defiance of all reafon^ and gratitude^ and interefty and be looked upon as abandoned fiupid creatures.
A a 3 CON-
[ 3S8 ]
CONCLUSION,
I HAVE now offered what I had to fay in proof oi t\it final fdvation of ^ all men: Nor am I fenfible of any effential defeft in the evidence upon which it has been fupported from the revelations of God, The more carefully I review it, the more clearly fatisfied I am it will ftand the fevereft trial, if it be an impartial one.
And as it is from the bible, that we are fur- nifhed with this evidence *, as it is in this facred booky that the infinitely benevolent God is reprefented as having fee on foot a.fcbeme for the recovery of the whole race of Adam ^ which fcheme he will go on profecuting by his Son Jefus Chrift^ on whofe hlood and rigbtecufnefs it was founded, till he has inflated them all in the poffeffion of everlafiing happnefs\ — how thankful (hould we be for the fcripture-revelation ? And how very imprudent are fuch as voluntarily put themfelves into the ftate of thofe who have no hcpe^ but what they fetch by their own arguings from the mere light of nature? There are great numbers of this kind of perfons in the Chriftian world; and they feem to be upon the increafe. But why Ihould any chufe to renounce the hope of the gofpel for one that is built upon
reafon
Conclufwn* 359
reflfon only f Is the profped: which nure reafon gives ns of a future world to be compared with tbaty which we may take of it by the help o^ revela- tion? By no means. The light of reafon^ it is true, if duly attended to, may open to our view zjlate beyond the grave : But does it difcover, with clear nefs and certainty, what our condition will be in that ftate ? It may, if we have behaved /// in this^ excite our fears, and fill us with anxiety, when we look into that -, and it may alfo, if we have endeavoured to a6t conformably to the rules of virtue, encourage us to rely on the divine goodnefs with fome degree oi hope : But it cannot, upon folid grounds, affure us of a hleffed immortality, ' For who can fay, he hath performed a virtue^ ' that, in the en:imate of his own reafon, will entitle ' him to it ? Who can pretend to have fo behaved, ' as to deferve any one blefTing from God's ha^ds? ' Is it not evident, that the bed virtue, any man ' performs, needs the relief of grace and mercy ? ' And where is that grace and mercy revealed, but ' in the gofpel ? The gofpel alone difcovers and
* enfures immortality •, or reveals the grace which
* exprefsly gives ir, the ground upon which this ' grace ftands, the end for which it is given, and ' the means by which we may obtain it. And can
* the full perfuafion and view of immortal honour ' and glory be efteemed a trifle ? — The gofpel is
* good news from heaven ; pardon and eternal life ' promifed to a finful world. iVnd can any be ' fo infatuated as to wifh its heavenly light and
A a 4 * hopes
260 Conclufion.
* hopes at once extinguiftied, and the darknefs
* of Taganijm reftored among the nations ? Doth
* not nature itfelf teach us to be thankful for
* fuperior blefFings, and to turn our eyes to the ' brighteft profpe6ts of happinefs ? If the univerfal
* Father is pleafed to beftow upon us fingular fa-
* vours, is it not moil unnatural and wicked to
* defpife and rejed them ? Such is the glory and
* excellence, fuch the delightful profpeds of the
* gofpel, that, inftead of cavilling and oppofing, ' methinks the proper and only concern of every
* mind fhould be to feek out evidence, and all
* polTible means to ellablifn its truth.' After this manner Dr. Taylor reafons, excellently well, in his dedication to his work on the Romans ; though he had no notion of tht gofpel plan of mercy ^ in that extenfively lenevolent fenfe we have fet it forth, in the foregoing pages : Upon which, the reafoning is far more emphatically ilriking and forcible. The Beifts themfelves will not pretend to fet up reafon in competition with revelation^ if the happinefs of the whole human fpecies is the GREAT END of the fcheme of God there opened, and an end that fhall yiot fail of being accomplifhed in the ifiue of its operation. Suppofing this to be the truth, nothing can be faid, upon the prin- ciples o^ mere reafon^ that will reprefent the blefled God in fo amiable and endearing a light: Nor could the human mind, in any way but this of revelation^ have been let into a defign of raercy^ fo wonderfully fitted to deliver mankind from that
corruptible
Conclufion. 361
corruptible mtferahk condition we know we are fub- je6ted to, by preparing us for, and finally fixing us in, the joys of a glorious immortality, Reafot may perfedlly acquiefce in this fcheme of revela- tion^ not having a word to objefl againft it ; but it could not, of itfelf, have made the difcovecy. It might have put here and there a great genius upon making conje^ures refpeding another worlds and grounding feeble hopes upon them •, bi!it it would not have enabled them to have m2idtfuch a reprefentation of it, and of the way^ and manner^ in which mankind univerfall)\ fooner or later, in one period of their exiftence or another, fhall be made happy in it, as is given us in tht f crip tures : A re- prefentation eminently worthy of God, and of the acceptance of every fon of Adam. Nor can I fuppofe, that any foberly thoughtful Deijl would ever have recurred to mere reafon, in oppofition to revelation, for the fupport of a hope towards Gody if he had entertained this idea of its defign and tendency.
It is, I am verily perfuaded, very much owing to the falfe light in which revelation has been placed, and by its very good friends too, that fo many have been led to rejeoi it. And, in truth, if thQ fenfe of revelation really was, what it has too generally been reprefented to be, even by Chrif- tians themfelves, I fee not that blame could juftly be reflected on them. It is impoflible that fhould come from God, which is unworthy of him •, nor would any external evidence be fufficient to juftify
a man
j62 ConcJufion,
a man in believing him to be the author of that-^ which, in its own nature, is unreafonahle and ah- furd. This, if I miftake not, is well v/orthy of the fober confideration of thofe, who profefs a veneration for the bible as a divine book. It is a hdi too evident to be denied, that the revelations of Gody as contained in the writings of the Old and New Tejlament^ have been gradually and ftrangely comipted by falfe philofophy and vain deceit ; and, perhaps, as grofs abfurditiesy as palpably wrong and dijhonotirable ideas of God, have been received by believers for facred truths, upon the foot of revela- tion, as were ever received by infidels upon the foot of reafon, even in the darkeft ages and places of Paganifm. Yea, notwichftanding the light and learning of the prefent day, horrible ahfurditieSy both in dotlrine and worfhip, are flill grounded on the writings even of the apoftles of Jefus Chrift, and by thofe too who profefs a regard to them as wrote by infpiration of the Holy Ghoft. Such are the doctrines taught in the church of Rome. More enormous falfehoods were never fathered upon the God of truth. They are indeed fuch an affront to the human underftanding, fuch a defiance of common fenfe, as cannot but naturally and (Irongly tend to make men infidels. And fuch alfo, if not in fo high a degree, are fome of the dodrines which Proteftants receive for revealed truths. Of this kind I may properly mention, upon this oc- cafion, the dodtrines of eleSfion and reprobation ; of the eternity of hell torments *, and of the partial de-
Conchjion. 363
ftgny and final cffeEl^ of the mediatory interfofttion of Jeftis Chrijf. Mr. Whifton has declared it as his thought, " that the common opinion, concerning the future torments, if it were, for certain, a real part of Chriftianity, would be a more infuperable objedlion againft it, than any or all the prefent objedtions of unbelievers put together." The fame may be faid, I think, with as much, if not more, truth of the do6lrine of ahfolute reprobation^ as it has been particularly explained, and warmly defended, by many Chrifiian Divines, and of very confiderable note. And the mediatory undertaking of Jefus thrifts as commonly underftood, is per- haps incredible alfo. Thefe, and fuch-like, repre- fentations of the fenfe offcripture^ have, I doubt not, been " ftones of Humbling, and rocks of offence." Many may have taken occafion herefrom to call that *' foolifhnefs," which in reality is " the wifdom of *' God." And in vain fhall we hope to filence the objedions of infidelity, and put a ftop to its grov/th, till we are able to exhibit an account of the inter- nal contents of the facred writings, that is r,tore ho- nour able to the infinitely perfe5l Being, and more con- ducive to the real advantage of mankind. Such an account, it appears to me, I have given, in the foregoing work, of the revelations of fcripture ; an account fo far from being unreafonable and abfurd, that it cannot but approve itfelf to the human mind, as that which refledls great glory on God, and his Son Jefus, in the good it univerfally brings to the fons of men : And it is the more to be rc- 3 garded.
264 Condufion*
carded, as it is eminently fitted to promote true piety and real virtue in the world.
If, conformably to the account we have given from the fcriptures^ God has fo loved us as to pro- jed; a Icheme, which, in the final refult of its profe- cution, will inflate us all in heavenly and immor£al glory, how powerfully are we herefrom excited to yield to him the incire homage of our hearts ? Who but God, who in competition with God, (hould be the fupreme objedt of our love, hope, confidence, joy, and delight ? We may, with in- finite reafon, take to ourfelves the words of the Pfalmift, and fay, " Whom have we in heaven " but thee ? There is none on earth we defire be- *' fides thee : Our fiefh and our heart may fail us : *' But God is the ftrength of our heart, and our " portion for ever."
lijefus Chrijl is the glorious perfon through whom God has made the fromife of eternal life ^ and by whomy z% prime minifler in the kingdom of his grace, he will prepare mankind for the a£lual heflowment of it j how right and fit is it, that, next to God, and in fubordination to him, we fhould make his Sony whom he has authorized to be our king and Saviour, the beloved objedl of our faith and hope, our fubmifiion and obedience? And how con- {training are the arguments, which urge us to a compliance with thdc peculiar requirements of the gofpel ? They naturally and neceffarily grow out of the relation he fuftains, as the gra7id commifftoned truftee to carry into efFed the benevolent plan,
which
Conchijion. 365
which God has laid with reference to the whoU pofterity of lapfed Adam, And it is as reafonable, upon fuppofuion of the truth of this plan, that we *' fliould honour the Son," as that we fliould " ho- " nour the Father ^" and the motives hereto are in- vincibly ftrong : Nor can they be withftood, unlefs by mifreprefentation, or non-attention.
If God is equally the Father of us all, if wc are all joint-partners in the fame hope of eternal life^ and fhall 2l\\ finally make one family ^ and live together as brethren in the heavenly world ••» how peculiarly proper is it that we fhould be kindly af- fe^ioned to each other^ and difcover that we are fo by all Chriftian offices of good-will and benefi- cence, as occafions are offered for them in provi- dence ? Should any of our race make themfelves vile, as is too commonly the cafe, we Ihould not be deftitute, upon this account of the fcripture fcheme of mercy, of fufficient motives to embrace them with the tendereft affedion. We might refent their folly, and in all fuitable ways teftify againft it : But we fhould, at the fame time, if wc were ourfelves good Chriftians, pity them under it, and do all in our power, within our proper fphere, to reclaim them from it. And fhould they, after all, appear to be " vefTels of wrath *' fitted for deftru(ftion," inflead of treating them with rancour and ill-will, we fhould ftill view them as ohjecis of the divine mercy ^ and feel within our- felves a fecret pleafure refulting from the thought, that they will finally be recovered from the fnare
266 Conclujion.
ef the Devil, and partake, in common with oiir- felves, of the temper and inheritance of God's children.
In fine — If we fhall all, before the completion of the fcheme of God, be crowned with immortality and honour •, how fingularly forcible are the induce- ments herefrom to meeknefs, patience, content- ment, and refignation to the divine pleafure, un- der the various trials of this prefent vain, frail^ mortal life ? And how eafily reconcileable are th^ ft^fferings of the life to come, with the wifdom, and goodnefs) as well as iuftice of God ? And how in- tirely are all complaints, upon this head, at once filenced ? For if we are brought into being expec- tants of a bleffed immortalityy and upon a founda- tion that will not difappoint us, why fliould we find fault v»^ith that difcipline, however fevere^ which may, in the reafon of things, be morally conneded with our coming to the a5lual enjoy- ment of it P noOsf TO Kctjiov J From whence camt evil? has been one of the grand puzzling quef- tions in all ages of the world. We have here the moil eafy fatisfadlory anfwer to it* Evils and fufferings^ whether prefent or future, in this world or another^ are a difciplinary mean wifely and powerfully adapted to promote the good of the patients themfelves, as well as others ; they ftand connedled with this end in the plan of God, and will, in the laft refult of its opera- tion, certainly bring it into fa^, Inflead. there- fore of being a contradi5fion to, they very ob-
vioufly
Ctnclujion. 367
vioufly coincide with, 'uoife and reafonahle be- nevolence: Yea, they are a wonderful illuftra- tion of it, if it be true, as we have endeavour- ed to prove it to be, that they will finally ilTue, conformably to the original purpofe of God, in an " exceeding and eternal weight of glory."
APPENDIX,
^i
[ 3^9 ]
r- ?
APPENDIX.
ANOTHER memorable paflage, to the purpofe of our prefenc argument, we have in Rev. xx. 4, 5, 6, &c. which I fhall have occa- fion to infert afterwards at large. It may perhaps be thought, the reafoning here muft be precarious and doubtful, becaufe the words upon which it is founded, together with the preceding and fub- fequent context, are of the prophetic fort : And, as all prophecy is dark, that of the Apocalypfe is pecu- liarly fo, and no branch of prophecy, even in the Apocalypfe^ more juftly falls under this charadler
than the paflage above referred to. 'And it is
readily acknowledged, prophecy in general is har^ to be undcrftood^ and this is eminently true of that propofed to be confidered, with the context to which it is related. But though it may be dif- ficult, it may not be impofTible, to underftand its meanino;, and lb to underlUnd it too, as to argue from it to general fatisfadion. I imagine, the fenfe in which I take Rev. xx. 4, 5, 6, &c. and the whole prophecy contained in the three lad chap- ters of this book, with which it is infeparably con- ncded, is fo plain and natural, and fo perfedly confident with the whole run of fcripture, that I may reafonably argue from it with reference to
Bb the
370 APPENDIX.
the great point in debate. But whether I judge right in the cafe muft be left with the reader to determine.
The interpretation I have to exhibit is new* To me, at lead, it is ib. For which reafon I would introduce it with a few general remarks upon the contents of the three laft chapters in the A;pocalypfe> The reader will then be prepared to underftand \}a^ paraphrafe that will follow, containing this in- terpretation, with the notes^ which, as I think, dc^ fufficiently juftify it.
Let it then be obferved, that all the events fpoken of in thefe three chapters belong to one and the Jam general period^ which period, under the adminiftratiqn^ of Jefus Chrill, takes in the gene- ral refurredlion and judgment, and the refpedive Itates of good and bad men univerfally in the world of retribution. The iiril coming on of this period began with the deftruMion of Antichrijl^ an' account of which concluded the nineteenth chap- ter. The fucceeding order of events, as I fup- pofe, is thus :-—Satany the grand tempter of men to wickednefs, is laid under a divine rejlraint:^ Chap. XX. verfcs i, 2, 3. Upon having mentioned this, the apoflle John anticipates himfelf, by going \v\to fubfequent events^ that he might exhibit, in one view, all he had to fay relative to Satan's be- ing bounds and loofened^ and, the ftate of things that would refpedively follow thereupon ; verfe 4th to the nth. He now returns from this digref- fion, and proceeds in his account of the feries of
events.
APPENDIX. 371
events. • Accordingly, the next event following upon the reftraint of Satan^ is the appearance of* the Son of man, fitting upon a great and glorious throne ; the pailmg away of the earth and heaven, as to their prefent form j the refurredlion of all mankind from the dead ^ their Handing before the throne of judgment ; and their receiving their, refpedlive fentenccs according to their works ; verfes ii, 12, 13. The jiext event is the execution of the fentence pafied upon the nikked, which is briefly reprefented in verfes 14, 1 ^, by their being caft into the lake of f re : See note (n). The laft event is the happy condition of the faints^ in confequence of their having been approved by the Judge, at the general judgment. This begins with the twenty- firfl chapter ; in which it is declared, that a nezv heaven^ and a new earthy were formed for their reception •, that God dwelt with them \ that he wiped away ail tears from their eyes, &:c. &:c. In a word, fuch things are faid concerning ihcfa/e they were in, as difcovered it to be a proper reward for God to beftow, and an objeft worthy the purfuit of all rational creatures. And with this ftate of things, thefc chapters and the Apocahffe conclude.
N> B. The FIRST resurrection, fpoken of iti the fixth and feventh verfes of the twentieth chap- ter, or, what means the fame thing, the living 2ind reigm7jg of the faints for a thousand years with Chriil, that is, for this fpace of time, without any attempt being made to moled them, (fee note (d) ) B b a i3
372 APPENDIX.
is to be brought forward, and referred to their lift in the paradifaic earth after iht judgment. The attempt alfo of Gog and Magog to difturb their quiet, is in like manner to be brought forward, and placed a thoufand years from the beginning of the judgment, and the happy reign of the faints in confequence of it, in the new heaven and earth ; afterwards, they are to reign for ages of ages, (chapter xxii. ver. 5) without any further attempt again ft them.
A large treatife by itfelf might be requifite in order to juftify minutely and particularly ih'xs, feries of events^ and point out its con/iftency with the whole fcheme of prophecy. But my fituation for- bidding the attempt, I fhall reft the proof of this general fenfe of the chapters upon the notes^ which are intended to fupport the following paraphrafe of fo much of them ks is neceflary, in purfuance of the defign I have in view.
Text. Paraphrase.
Rev. XX. 4. And And I faw thrones, and
I faw thrones, and them that fat upon them
they fat upon them, (a), and judicial power was
and judgment was given to them. And [to let
given to them ; and you know who fat on thcfe
/ faw the fouls of thrones with this judicial
them that were he- power, I go on, and would
headed for the wit- fay more particularly] I faw
ti^fs of Jefus, and the fouls of thofe who were
for the word of God, beheaded (b) for the tefti-
A P P E N D IX
and which had not worfljtppedthe beaft^ neither his image^ neither had received his mark upon their foreheads^ or in their hands \ and they liv- ed and reigned "joith Chrift a thoujand years.
373 Paraphrase. mony of Jcfus, and for the word of God -, and I faw alfo the fouls of them who had not worfhipped the bead:, nor his image, nor had re- ceived his mark upon their foreheads, or in their hands ; and they all, whether mar- tyrs^ or other righteous pcr- fons, lived in their refpedtivc bodies (c)^ and reigned with Chrift a thousand years, without any attempt from Satan^ or wicked men under his influence, to difturb their
5. But the reft
[and years vsere fi- nifhed, ms is the
FIRST resurrec-
tion.
peace and quiet (d). But
of the dead lived not the reft of the dead (e)^ the
again until the thou- wicked dead^ I mean, did not
thus live and reign with
Chrift, though delivered from
the power of the grave, till
after the expiration of this
period of a THOUSAND years.
This reigning of the faints
with Chrift in life, you muft
particularly note, is the first
resurrection of this fort
6, Blejfed and ho- (f). And bleffed, and fepara-
ly is he that hath ted, or diftinguifhed from
fart in the first the reft of mankind (g), is
R E s u R- B b 3 he
374 ^PP
Text, resurrection: On fuch the fecond death hath no pow- er ^ hut they jhall he 'priefts of God, and of Chrift-, and Jhall reign with him
^THOUSAND YEARS.
7. And when the ihoufand years are expired^ Satan Jhall he loofed out of his prifon ;
8. And Jhall go cut to deceive the nationsy which are in the four quarters of the earthy gog a7td MAGOG, to ga- ther them together to hattky the num- her of whom is as the f and of the fea*
9. And they went upon the breadth of the earthy and com- pajfed the camp of the faints about y and the beloved city : and
fire
E N D I X.
Paraphrase.** he who is a partner in the
FIRST RESURRECTION : Apd
I niay well fay To, for over fuch the SECOND DEATH hath no power, and they ihall be prietls of Gci, and of Chrift, and thev ihall reign with him a thousand years, as obferved before. And when thefe THOUSAND years fhall be completed, the reftraint that had been laid upon Sa- tan (hai,l be taken off; upon which he Ihall go out into the four quarters of the earth, and delude the nations of it, who, like gog and magog (h)^ in the prophecy of Eze- kit?], fliall aiTemble in vafi: numbers, in order to engage in battle againft the faints. And fo great a multitude were they, that, as they went up from their feveral coun- tries, they . overfpread the very furface of the earthy and they encompafTcd the camp of the faints, and fur- rounded even the beloved city, the new Jerufalem itfelf.
But
A P P E N D I X.
Text. fire came down from God, out of heaven^ and devoured them.
I o. And the Be- inly that deceived them, was caft into the lake of fire and hrimfto::e^ where the heafi and falfe -pro- phet are^ ar,d fhall be tormented day and nightt for ever and ever.
375
Paraphrase.
But this attempt was per-
fedtly fruitlefs ; for God, in
a fudden and extraordinary
manner, defeated and de-
ftroyed them by fire from
heaven, as he did the Gog and
Magog mentioned by the
prophet Ezekiel, chapters
xxxviii. 2 2. — xxxix. 6. And
the Devil, the chief fomenter
of this enmity againft the
faints, and rebellion againft
the government of Chrifl,
was caft into a lake of fire
and brimftone, where the
beaft and the falfe prophet
are, and Ihall be tormented
(i) day and night for ages of
ages.
To be yet more particu- lar (k) in the account of my vifion, that you may not miftake the order and connex- ion of events by what I have hitherto reprefented. At the fame time that I faw Satan laid under rcftraint, [the men- tioning of which led me to interrupt i\\tferies of events, that I might place the whole Bb 4 of
376 APPENDIX. Text-
1 1 . And If aw a
great white throne^ and him that fat on it, from whofe face the earth and the heavens fed away, and there was found no place for them,
12. And I faw the deady fmall and great, Jiand before God 'y and the hooks were opened : and another hook was opened, which is the hook of life : and the dead were judged out cfthofe things which were written in the hooks, according to their works.
13. And the fea gave up the dead that zvere in it, and death and hell deli- vered up the dead that were in them, and
Paraphrase. of what I had to fay upon that affair in one view] I faw alfo a magnificent and bright throne, and a glorious perfo- nage fitting on it, upon whofe appearance, the form of the earth and heaven was quite changed from what it is at' prefent (I), and was no more. — -I then beheld in my vifion the dead raifed, both high and low, young and old, and they flood before the throne of God, and were judged in a mod fair and equal manner (m), according to their works, whether they had been good or evil. And, that this retri- bution might be ahfolutely univerfal, taking in the whole race of men, the dead, with- out diftindtion or limitation, were raifed again to life, whe- ther they died and were bu- ried in the fea, or whether they died on the land and were buried in a grave ; all in the invifible flat^ of the dead were brought to life, and judged according to their works.
A P P
Text. and they were judged every man according to their works,
1 4. j^nd death and hell were caft into the lake of fire, *This is the second
DEATH.
15. And whofo- ever was not found written in the book of life^ was caft into the lake of fire*
377
Cbap.xxi. I. And I faw a new heaven and a new earth ; for the firft heaven and the firft earth were paffed away* And there was no morefe%,
E N D I X.
Paraphrase, works. And, in confequence of this judgment, death and the grave might, in a fenfe, be faid to be caft into the lake of fire, fuch numbers were adually caft into it (n). This fire is that which will effed the fecond death: And do not wonder that I fay fuch multitudes will be caft into it, for if any man's name is not then found written in the Lamb's book of life, he fhall be caft into this lake of fire.
This is what I faw in con- fequence of the judgment, as it refpecls mankind. On the other hand, with refpedl to the righteous (0)^ and in or- der to their being fuitably rewarded, I faw a new hea- ven and a new earth brou^rht into exiftence by the wifdom and power of God ; for the prefent heaven and earth (as I related before, ver. 1 1 ) were palfcfd away, as to their exterior form dindfafioion ; and there was, in this new earth, no more fea. And [to pro- 3 ceed
78
APPENDIX.
Text.
2. And I John jaw the holy city^ the New Jerufalem^ iormng down from Cod out of heaven^ prepared as a bride adorned for her huf hand.
Paraphrase. ceed now to a particular re- prefentation of the happy and glorious ftate of the faints] I faw the holy city, the New Jerufalem, defcending from God out of heaven, and it appeared in fplendor, like to that which is ufed at mar- riage folenfinities.
NOTES juflifying the foregoing Par a phr ase.
(a) Jnd them that fat upon them, &c.] The
original words, Jtat iMoc^icrccy nr csuroi;?, Jta* •A^{fjt,(z.
Mn auTSic, are tranilated by fome, and they, to whom judgment was given, fat upon them. But the Jtojj before x^i/xa,- according to this conftrudlion, will, as it appears to me, be fuperfluous and need- lefs : Whereas, it will retain its proper ufe and forcfc .as a copulati'Oe, if the fcntence is rendered, and they fat upon them, and judgment was given to them ; and thus tranflated, it will run quite fmooth and eafy, with iht fupply in ihe paraphrafe -, which kind of fupply is often neceflary, and often re- paired to, in all parts of the New Teftament.
(b) The fouls of thofe who were beheaded^^ The literal tranflation of.rwv TrsTrsAsKKrixtum is, fecuri percufforum^ the fmitten with the ax-, but the ver-
fion
A P P E N D IX. 379
fion in our Bibles is more elegant, ibe beheaded. Though it ought to be obferved here, the apoftle John undoubredly intended to include all who had undergone death tor the fake of Chrift, and his religion, in what way foever it was brought upon tht?m. And it is for this reafon that the generality of them, who unrienland the life fpoken of in the latter claufe of this verfe, in the literal fenfe^ confine it to the martyrs ; imagining that they will be diftinguiihed from all other good men, by being raifed from the dead a thoiifand years before them. But there does not appear to me a jufl: foundation for fuch an opinion from any thing iiere related. The grammatical order and conftruflion of the fourth verfe, upon which this opinion is bulk, is plainly thus. The apoftle firllvdeclares in generaU that he faw thrones, and that he law thofe that fat upon them, with judicial power given to them, without faying particularly who they were. He then goes on to a more particular reprefentation of the matter. I faw, lays he, the martyrs for the fake of Chrijl ; and I faw thofe who had not worfjipped the beaft^ &c- The martyrs for the fake of Chrift^ and thole ^juho had not worfjipped the he aft, feem to me plainly diftinguifhed from each other. The apoftle faw not only the martyrs, but thefe alfo. But who are thefe who had not wcrfhipped the beaft ? Plainly, all thofe whofe names were written in the hook of life. Chap. xiii. 8* And thefe take in the whole number of thofe who flmli not he
cafl
380 A P P E N D I X.
caft into the Me of fire ^ Chap. xx. 15, that is, the [aints univerfally, Befides, one of the €hara5!eriflics of thofe whom the apoftle John faw living and reigning with Chrifl is, that the fecond death Jh all have no power over them^ ver. 6 ; which is a privilege common to the faints^ and not peculiar to the martyrs. Further, it is faid of the perfons, who fhall live in this millennium ftate, that they {hall be " priefts of God and of *' Chrifl, and fhall reign with him," ver. 6\ which is another privilege not confined to martyrs^ but extended to all the faints. Hence that fong, Rev. 3. 5, 6, and v. 9, 10. Moreover, it ought to be remembered, the general vifion, in the firfl claufe of this verfe, of thrones^ and them that fat ufoii thenii having judicial fowery is fo far from being an honour appropriated to martyrs^ that it is (^m- mon to the faints^ according to the current ftrain of fcripture, which every where reprefents the happinefs of good men, in the coming world, under the emblem of a crown^ a crown of glory ^ a crcwn of righteoufnefs^ an incorruptible crown. i\nd when our Saviour would defcribe the happinefs cf the faintSy in the future ftate, he does it in thefe words, to the man in the parable, who had made a wife improvement of his ta- lents, Matt. XXV. 21, " Well done, good and " faithful fervant, thou haft been faithful over ** a few things, I will mal<.e thee ruler over " many things : Enter thou into the joy of thy *^ Lords" which words, upon a like occafion,
are
APPENDIX. 381
arc repeated in the twenty-third verfe. So in this book of Revelation, chap. iii. 21, the promife to him that cvercometh is, ^' to him I will grant to fit " with me on my throne, even as I alfo overcame, '* and am fet down with my Father in his throne." Or, perhaps the apoftle John may here have in view more particularly^ the honour which will be done, not the martyrs only, but the faints in genera!^ in their being, in fome fenfe, ajfejfors with Chrijlj in the judgment of the world. And if this was his thought, it may be explained by 1 Cor. vi. 2, 3, '^ Do ye not know that the faints fhall judge the ** world ? — Know ye not, that we fhall judge ** angels ?" It is obfervable, our Saviour, look- ing forward to the revivifcence of the faints, fays to his apoftles. Matt. xix. 28, *' Ye which have *' followed me, even ye, in the regeneration,'* or time of the faints reigning in happy life, " fhall ^' fit upon twelve thrones, judging the twelve " tribes of Ifrael." B^^ the foregoing text, it fhould feem as though all the faints would, in like manner, but in a lower degree, fit upon thrones, judging the world. — Upon the whole, there is no reafon to think, but that the fai7its in general^ and not the martyrs in particular ^ are the perfons who fhall live and reign with Chrift thefe thoufand years.
(c) And they lived in their refpc^live lodies.] Dr. Whitby, Mr. Lowman from him, and many others, underfland the life here fpoken of, in a figurative f-nfe, as meaning nothing more than a fpiritual refur reel ion of the church, a general and
glorious
382 APPENDIX.
glorious revival of the true fpirit of Chriftianily^ ta continue a ihoufand years. It would require more room than would be proper to take up in a jwtey to examine what has been faid to juftify this de- parture from the letter of the apoille's words. I Ihall only obferve, at prefent, in oppoficion to the figurative i and in fupport of the literal fenfe of this life and reign with Chrift^ that it is twice ex- prefsly called, in this very palTage, the first re- surrection. Now, as this life and reign^ accord- ing to thefe expofitors, are fubfequent to the dejlruc- tion cf Antichrijl^ and immediately preceding the con- flagration-i geyieral refurre^ion^ and judgment^ there can be no other revival of religion, no other fpiritual refurreUion of afpiritually dead church. Why then is it called the first resurrection ? Can there be 2Lfirft without zfecond? If there is a fpiritual life and reign^ it is the laft that ever will take place in the prefent earth ; and would, for this reafon, have undoubtedly been ftyled the lajl^ not the firft refurreuiion, Befides, according to this fcheme of interpretation, how (l^all we account for the rife of GOG and magog ? Tht prophecy compares this rabble-rout of men to the f and of the fea for multitude ; and it brings in alfo the extraordinary ^powerofGod, to pfeferve the faints from being overrun by them. Upon which I would afl<, whether it is likely there fhould be fuch Oiformida- hie appearance of wicked men in that period of time, in which, according to thefe very expofitors, there is to be the greateji and moft exien/ive revival
5 ®^'
A P P END IX, 383
of religion that ever took place in the world? One would think, a thoufand years continuance of the true fpirit of Ckriftianity among both Jews and Gentiles, and in all parts of the earth, would ren- der it impoffible, that instantly upon the expi- ration of this term, there fhould be found ftub /warms of abandoned wicked men, as to compofe the GOG and magog here defcribed. It in truth exceeds all belief! Efpecially, if it be remem- bered here, that the coming of the Son of man^ (which, according to thefe expofitors, will be at the end of thefe thoufand years) is compared, by our Saviour, to the coming on of the flood m the days of Noah, on account of the wickednefs that would be univerfally prevalent. His words are thefe, Matt. xxiv. 37, 38, 39, ^' As the days of '' Noah were, fo fhall alfo the coming of the Son '' of man be. For as in the days that wen-; be- *' fore the flood, they were eating, and drinking, " marrying, and giving in marriage, until the *' day that Noah entered into the ark, and knew " not, until the flood came, and took them all '' away : So fliall alfo the coming of the Son *' of man be." In like manner, he fays, defcrib- ing the character of the time in which he fhould come, Luke xviii. 8, " Shall he find faith on the *' earth ?" And the apodle Paul, fpeaking of this fame advent of Chrlfl:, declares, 2 Thed. i. 7, 8, 9, that he " (hall then be revealed in " flaming fire, taking vengeance on them that ^' know not God, and obey not the gofpel of our
" Lord
384 APPENDIX,
*^ Lord Jefus Chrift, who fhall be deftroyed with " everlafting deftrudlion.' — It is evident, from thefe texts, that, the world wili be horribly wicked at the coming of Chrift, and that he will come to deftroy it for its wickednefs. How then can this millennium immediately precede this coming of Chriftj and for this end ? Can it reafonably be fuppofed, that tht pureft and heft Jiate oi xht world, and for a thoufand years continuance, (hould be that ftate of the world, which (hould immediately precede the coming of Chrift to deftroy it, for its abounding wickednefs ? To me, thefe are infupe- rable objections againft tht figurative interpretation of this life and reign with Chrift,
(d) A thoufand years without any attempt, ^^O As a thoufand years are here particularly mentioned, it has been generally thought, in former ages, as well as more lately, that this is the precife period of the happy ftate of the faints here fpoken of; which feems to me an evident miftake ; and it may have been a means of hindering expofitors from perceiving the true meaning of the prophecy this period relates to. I fuppofe a thoufand years are here mentioned, for no other reafon than this, that Satan (hould be fo long confined and bound, and wicked men fo long reftrained from making. any attempts at all to difturb the happinefs of the righteous. For it is plain, as this reign of the faints will be in the paradifaic earthy [See the foregoing order and connexion of events] that ic fhall continue £k tcuj aiwv«j twv aiwvwj/, for ages of
ages^
APPENDIX. 385
(igeSy chap. xxii. 5 -, which wjl readily be allowed to mean a duration mucli longer than a thoufand years-
(e) T/je reft of the deed, &c.] If the apoftle John is fpeaking in the foregoing vcric of lileral life, as I imagine he is^ (fee note (c) ) he muft mean by the de^d here, the litej-ally dead. Dr. Burnet anj^ others, who are in the fcheme of a literal refurredlion of martyrs only to reign with Chritl a thcufand years, fuppofe that, by the reft of the dead, we muft underftand all the izicked^ and thofe among \\\t faults, who were not called to lay down their lives for the lake of Chrift. But it appears to me, the v;icked dead are the only pcrfons here meant ; as alio, that the life^ ic is faid, they lived not till the thouj and years were expired, is to be interpreted of that fort of life which had before been defcribed, that is to fay, of life con- neded with a reign with Chrift as kings and priefts -, the unavoidable implication of which i?, that ivieked men, after the completion of this thoufand years ^ though not before, may thus live WITH CHRIST. It may be worthy of fpecial ob- fcrvation here, the fuppofition that wicked men may live BEFORE the expiration oi t\\\^ period, is not at all inconfillent with the afnrmation, which here fays, they lived not till after it -, provided the term life is underftood differently in the fuppcfition from what it is in the otjirniatisn. My meaning is, there is no contraditlion, not the Iliadow of an incoufijUncy^ between this affirmation-, namely, the C c 'wicked
386 A P P E N D 1 1".
mcked lived not till thefe thoufand years were com^ pleted, meaning hereby, they lived not a life of happinefs as kings and priefts with Chrift •, and this fuppofition, namely, the wicked may live before thefe thoufand years are expired^ meaning hereby, not a happy life with Chrifl^ but a life of mifery with evil angels, Thefe two forts of life fo obvioufly and effentially differ from each other, that they may refpeEiively be affirmed and denied^ in the fame pro- pofition, at the fame time, and of the fame per- sons. Accordingly, it is here faid, that the righte- cus only among the dead, lived and reigned with Chrifty within the thoufand years ^ and that the reji ef the deady that is, the wicked dead, did not any of
them THUS LIVE AND REIGN WITH CHRIST, TILL AFTER THE COMPLETION OF THIS PERIOD. Nof
does it from hence follow, that the wicked may not, at the beginning of this period, (as is the truth of the cafe) be delivered from the frjl death, fo as to be put under circumftances of dying the fecond death. There is no inconfiflency in this, with their not living as the righteous live in happinefs with Chrift, till the thoufand years are finiflied. This fcheme of interpretation I take to be the only one that will make this paffage confifient with the other parts of the fame prophecy* It will accordingly be further explained, and enlarged upon, and fupported, under the following note, which the reader is defired carefully to compare with this.
(f) 'This is the fir ft refurre^ion of this fort.'] The
great
APPENDIX. 387
great queftion to be decided here is. What is the true ground or reafon of the epithet first, ap- pHcd to the word refurre^ion f And if I may fpeak my mind freely, I cannot but think, the true rea- fon has not been perceived by expofitors, or any Chridian writers, fo far as I have been able to confulc them* And to this it may be owing that they are fo inconfillent with each other, and with them- felves alfo. But, without multiplying words, or enlarging upon what others have faid about this matter, I would briefly propofe my own fenti- ments.
And firft'^l would fay negatively^ this refurrec- tion of the faints is not diftinguifhed by the epi- thet FIRST, to infinuate, as though the wicked {hou\d not be raifed from the dead within this period of a thouf and years. For it is evident, from the cur- rent ftrain of the New-Tefl:ament books, that thd pimifljment of the wicked^ and the reward of the ri'j^bt€oiiS,\s\\\ QOtnr[\tncQ at one and the fame timey namely, at the end of the world, or the finilhing of the prefcnt difpenfation of the kingdom of God. The texts to this purpofe are numerous^ and fo explicit as to admit of no difpute. — Matt. iii. 12. ." Whofc fan is in his hand, and he will through- [f* ly purge his floor, and gather his wheat into t** the garner, but he will burn up the chaff with *' unquenchable fire." It is here evidently fup- pofed, that the vifible church confifls both of faints and finncrs at prefcrnt •, but that t!ie time iS coming, when Chrift fliall make a feparation C c 2 betwtea
388 APPENDIX.
between them, and that when he does this, ht will puniJJj the wicked, while he rewards the righte- ous* This is more fully and particularly exprefled in the parable of the wheat and the tares\ Matt, xiii. from the 24th to the 31ft verfe, the conclii- fion of which parable is in thefe emphatical words, " Let both grow together until the harvell ; *' and in the time of the harvell, I will fay to the '' reapers. Gather ye together fiift the tares, and *' bind them in bundles to burn them : But ga- *' ther the wheat into my barn." And, that we misht be at no lofs about the meanino of thefe words, the explanation of them, as given by our
Saviour, is this ^ " The good feed are the chil-
" dren of the kingdom -, the tares are the children
" of the wicked one-, the harveft is the er.d of the
*' world \ the reapers are the angels: As therefore
** the tares are gathered and burnt in the fire, fo
*' fhall it be in the end of the world : The Son
*' of Man fhall lend forth his angels, and they
** fliall gather all things that offend, and fhall
*' call them into a furnace of fire j there fhall
*' be wailing and gnalhing of teeth. Then fhall
" the righteous fhine forth as the fun, in i\\^ king-
*Mom of their Father." And the explanation
of the parable of the iW/, contained in the 47th
and 48 th verfes of this chapter, is thisj — " So fliall
*' it be at the end of the world ; the angels fhall
*' come forth, and fever the wicked from amono-
** the jufb, and (hall caft them into a furnace of
*' fire." ver. 49, 50. The fame truth is obvi-
ouflv
A P^P E N D I X. 389
cudy fuggefted iii the parable of the Virgins^ chap. XXV. from the ift to the 13th verfc ; and in the parable of the man travelling into a far country, the conclufion of which is, " The Lord *' faid to him that had improved his talents, Well " done, good and faithful fervant, enter thou into *' the joy of thy Lord." ver. 23. And to him that had made no improvement of his talent, " Call ye the unprofitable fervant into outer dark- " nefs." ver. 30. And it is, in the mod exprefs language, declared by our Saviour himfelf, that when he comes in the glory of his Father, with the holy angels, he will fay to the righteous, *' Come, '' ye blcfled," &c. ver. 34; and to the wicked, " Depart, ye curfcd," &c. ver. 41 : And accord- ingly, both thefe fentences are put diredly in exe- cution, " and thefe Ihall go away into everlafting ''• punifnment ; but the righteous into life ecer- ^' nil." ver. 46. And the apoftle Paul, in fo many words, declares, that when Chrift (hall be revealed from heaven, at the great day of judgment, it fhall be to " take vengeance on the wicked, and to be *' glorified in his faints," 2 ThefT. i. 8, 10. And, to put ic out of all doubt, that the funifiment of she wicked^ and the reward of the faints -^ fliall com- mence at the f4me period, he introduces the words by faying, as in the 6th and 7th verfes, " Ic is " a righteous thing with God to recompenfe tri- " bulation to tht.TA that trouble you, and to them '' who are troubled, reft." — But it would be end- lefs to tranfaibe all the pafTages of the New C c 3 Teftament,
390 APPENDIX.
Teflament, which diredtly lead us to think, that the wicked Ihall be ptinijhed at the same time that the virtuous are rewarded. Now, this being an evi- dent fcripture truth, the obvious certain confer quence is, that they mud at the fame time alfo, be delivered from the power of the grave* For it is impoffible their punifhment fhould commence with the reward of the righteous, if their refurrec^ tion is poftponed a thouf and years. Accordingly, our Saviour feems to have put this matter cut of all reafonable doubt ^ for, as he connefe the falva- tion of the righteous with the damnation of the wicked^ in point of time, fo does he their refurrec- iion^ in that obfervable pafTage, John v. 28, 29, *' The hour is coming, in the which all that arc in *' their graves fhali hear his voice, and fhall come ** forth : I'hey that have done good, to the refur- *' reflion of life, and they that have done evil, to ^' the refurredion of damnation." It appears then, •upon the whole, that, at the end of the w^orld, or the fecond coming of Chrift, the wickedy as well as the righteous^ (hall be raifed from the dead. The ''refur region of the faints therefore, fpoken of by the apoftk John, is not called the first refurrec- tion MERELY on account of their deliverance from the: power of death. For the wicked, in this fenfe, will be raifed to life as well as the righte- ous ^ within the term of thefe thou fand years : And thus vre zfe led to conceive of the matter in this very prophecy itfelf ; fee the foregoing account of th^crde'r- of events in thefe chapters.
,. . Secondly i—^
APPENDIX. 391
Secondly^ — But to fpeak more particularly, and ■pofitively. The refurredlion of the faints is called the FIRST refurredtion, becaule it is ih^firft general refurre^ion of men that will fecure them from dying ciy more-, inflate them in immortality^ and mai-vt t^rm happy m 2, glorious reign with Chrijl^ in the new heaven and earth. Accordingly, this il-ems to be the explanation of its meaning in the following verfe. For the partners in this refur- :.:iicn are pronounced hkjfed. And why? Not becaufe their deliverance from death, confidered fimoiy in itfelf, precedes that of the wicked ; [for the wicked aifo, as we have feen, (hall, in this fenfe, be delivered from death,] but becaufe the fecond death Jhall have no power over them^ as it will over the wicked \ and becaufe they fhall be kings and priefts, and reign with Chriji a thoufand yearSy without an attempt, from any quarter, to dif- turb their happinefs ; and after that/<?r ages of ages^ ciiap. xxii. 5. It feems plain to me, that the apoftle Paul had this firfi refurre^ion^ which the apoftle John is here fpeaking of, in view, when he wrote the fifteenth chapter of his Firft Kpiftle to the Corinthians. But this we have con- fidered already.
As to a fecond reJurreElion^ it is true, John hath faid nothing about it, in plain language. But, by fpeaking of a /r/?, he has, in the general^ given us reafon to hope for the second, the manner ^ time^ and circumjiances of which, though hid from us now, may hereafter be revealed. Upon the wholc> C c 4 by
392 APPENDIX.
by the first reJurreBion^ the apoftle John could not mt2injin'iple deliverance from deaths that deathj which all men are fubjedled to in confequence of the lapie? becaufe mankind univerfallyy had as well ^s good^ will be thus raifed at Chriys fe.cond coming : Whereas, the righteous^ they who are made fo in this prefent world, and they only, are the first amono; mankind, who iliail be so raised to life, as to reign with Chrift in glory and honour. And their refurre5fion^ thus to reign v.'ith him, is called the FIRST RESURRECTION, becaufe the first of THIS KIND : Obvioufiy and naturally implying, that there will be a second resurrection of the SAME SORT, that is to fay, that the wicked^ after the feccnd deaths being previoufly fitted for it, fhall be raifed alfo to reign in glorious life, in fome ftill future difpenfation of Gi^d,
(g) And feparated or diftinguijhed>~\ Perfons, as well as things, are called holy in the fcriptures, on account of their being feparated from a common, and fet apart for ^ and devoted to^ a fpiritual ufe and fervice. It would be a mifpending of labour to point out inftances to this purpofe, they arefo fre- quently to be met with. And this feemiS to be the fenfe of the word holy, ay*©?, in this place. They are reprefented not only as happy, hin fpa- ratedi and diftinguifjed from the reft of mankind, being partakers of the firfi refurre^iion. And with good reafon, for, as it follows, the fecond death hath no power over them.
(h) Gog and Magog.] Expofitors have found k
vaftjy
APPENDIX. 393
vaftly difficult to point out the perfons here de- fer! bed under the character of Co^ and Magog* And, upon every fcheme of interpretation I have met wich, infuperable objedions attend their rife and numbers. We have already fcen (note (c) ) the impoflibility of ever getting together fuch a body of wicked men, upon their plan, who give into a figurative fenfe of the /r/? refurre^iion. And the impofTibility is as great, if not greater, upon the fcheme of Dr. Burnet, who begins the millennium AFTER the conflagration^ but before the refurre^ion of the wicked. He can, upon his fcheme, no better account for the origin of Gog and Magog than from thejlime of the ground., and the heat of the fun., as brute creatures., \\c fays, were generated at frjl : An account too romantic to deferve a ferious con- futation. It evidently carries with it the marks of an in-vented hypothecs to ferve a prefent turn. Though I wonder he fhould fix on one that was r2ii\\er /hocking than plaufible, upon the bare pro- pofal of it.
Perhaps, the true reafon of the difficulty of ac- counting for the rife of G^^ and Magog is owing to the miftake learned men have fallen into with refpecl to the time of their appearance. They all of them place their appearance before the general refurre^tion and judgment. Whereas, if they gave it a date posterior to thefe events, and did not look for them on this fide the grave, all difficulties would at once vanifh, and an eafy, intelligible iiccount might be given both of their rife^ mmbersy
and
394 APPENDIX.
and -y5>?nV, fitting them to engage in the attempt here defcribed. For let it be obferved, the mul- titudes that make up the colledive body, fignified by Gog and Magogs perfedly fall in with the fcrip- ture reprefentation of the numhers who, in confe- qnence of the general judgment, will be obliged to live in mifery. And where fhould they live but on this earth ? It is at lead as reafonable to think, that this earth will be the place where they will live in torment, as any other place that can be conceived. This earth, it is true, in {om^ other formy will be the place where the righteous are to 'reign in happy life. But there is no difficulty in fuppofing, that the conflagration^ under the all-wife and powerful government of God, may operate very differently upon the earthy making it, in one part, a hell for the wicked^ and in another, a heaven for the righteous. And upon this fuppofition, which has nothing harih or hard in it, there will, at the end of the thoufand years here pointed out, be z Sufficient numler of men upon the earth, and with dijpofttions exadlly fitted for the attempt^ they, through the influence of the Devil, engage in. What then (hould hinder us from thinking, that ihefe 'wicked men are the Gog and Magog here fpoken of ? Efpecially if it be remembered, that the time of their affembling to invade the faints is poflerior to the general refurredion and judgment ; as may be colleded from the preceding notes, and further evidenced by fucceeding ones.
(i) Shall be tormented,^ See note pages 294, 295.
APPENDIX. 395
(k) ^0 he yet more f articular-'] The critical ^reader will eafily perceive, by the manner in which 1 have introduced the vijion in the iith vcrfe, and on- wards, that I look upon it as a continuation of the Vffwn which was begun in the three firft veiTes, but interrupted for a while, that the apoftle might exhibit, in one view, all he had to fay upon the head of Satan s being bound and loofened. What he has ofiercd upon this head begins with the 4th, and ends with the loth verfe *, and is intended to give an account of the events themfelves relating to the fubjed he is upon, not the order of them. This feems to be rather left with the reader to adjuft, upon having carefully looked over the whole prophetic vifwn^ as here reprefented. Ex- pofitors have ftrangely taken it for granted, that it was the defign of the apoftle^ in thefe verfes, to point out not only the events themfelves here fpoken of, but the order in which they fhould take place; giving us to underitand, that the thouf and years reign of the faints, the rife of Gog and Magogs and their deftrudlion, would precede, in point of time, the appearing of the Son of Man, the general re- furre(5tion and judgment, and future ftate of retri- bution : Whereas, it fhould feem plain, that thefe verfes were brought in for no other reafon, than to comprehend in one view, the whole of what be- longed to one fubjed. Upon which fuppofition, the order of events could not, in the nature of things, but be negledcd, or rather anticipated to make the account compleat. And in this view
of
396 APPENDIX.
ct ihefe verfes^ which is quite eafy and natural, the whole fertes of events in the vifion^ which is con- tinued to the end of the Apocsilypfe, runs fmooth •, while, upon any other fuppofuion, it will be per- plexed, and the events rendered incapable of a reconciliation with each other. If the ihoufand ytars reign of the faints, and the rife oi Gog and Magogs precede the general refurretlion^ all the diffi- culties that have been mentioned, as accompanying either Dr. Burnet's fcheme, or ih^ figurative one of others, will take place. Whereas thefe diffi- culties are entirely avoided by the plan of inter- pretation here propofed. Befides, the life and reign of the faints, fpoken of in th^fe verfes^ is the fame life and reign with that in the faradifaic earth defcribed chapters xxi. xxii. which, if it be true (as v;e fhall fee that it is> note (o) ) makes it certain, that the events themfelves in thefe verfes, not the order of them, are what the apoftle had in view ; and what we are principally to regard, as has been faid.
(l) l!heform of the earth andheaven,'\ This we'may reafonably take to be the meaning of the i7^^'i?^» and earth's paffing away^ to he no more ; for according to the apoftle Peter, who has particularly treated of this matter, in his feco7td epiftle, third chapter^ the form only of the heaven and earth will be changed by the conflagration, lis, prefent form fhall he no more. It fhall pafs away^ that it may be fucceeded by one that is quite new*
(m) PFere judged in a fair equal manner."] This fcems to be the thought intended to be commu- nicated
APPENDIX. 397
nicated by t^ie particular mode cf di^lion here uicd. See Lowman, as to the reafon why books are men- tioned, and the hook of life in particular.
(n) Death'-and the grave,"] If the paraphmfe of this i4.th verle does not give its true lenfe, it is, I confefs, beyond me to underlland its meaning. The common interpretation is, Death and Hades were entirely deftroyed. They were cafi into the lake cf fire^ that is, they were brought abfolutely to an end. Beath fhall be no more •, there fhall be 710 mere fiich a place as Hades. But two things leem/to me infuperable objedlions to this interpretation. I. It is not true in f adl : For the wicktd, after they are raifed from the dead, 7^^// die again^ as we have repeatedly fliewn. And 2dly, \^ thit total deflri'Mion o^ Death and Hades is the thing meant, when they are laid to be caft into the lake of fire \ how comes it to pafs, that total deflrucfion is not the thing meant, when the wicked are faid, in the fame words, to be caft into the lake of fire? We may make words fignify jufb what wepkafe, if we may underftand tliem in contradi5lcry fenfcs^ in one and the fune paragraph. And two fenfes cannot be more contradidlory to each other than anmhi- latiofii ceafmg to bcy and never- ceafing life, exifting without end.' — I fhali only add here, the fcnfe aiven in the paraphrafe perfedlly falls in with the thread of the apoltle's difco^ric, and makes out an eaf^ and pertinent connection. For having, in the pre- ceding vcrfes, given an account of men's being judged accordiiig to their works ; what more na- tural
398 APPENDIX.
tural than that he fhould proceed to fpeak of their refpefdve ftaies in confequence of this judgment ? And thus he is made to fpeak in t\\t faraphrafev beo-inning with the wicked, and afterwards going on with the righteous. And it is the truth of the things which makes it more likely to be the truth of this place, ihdiifucb numbers of wicked men will be caft into the lake of fire, that Death and Ha^es, upon the refurredion and judgment, may, in a fenfe, be faid to be caft int9 it.
(g) I fr'JD on the other hand.'] It appears tome evident, beyond all reafonable difpute, that this 2ift chapter is conne6ted with the 20th in the manner pointed out in the paraphrafe. And, if xhtftate here defcribed is confequent upon, and the refult of i\\t general judgment^ as it concerns good men^ it is eafy to fee, that their happy exiftence^ after the refurredion, will be upon this earth. •' It *- feems to me (to ufe the words of Mr. Hallett)
* that the reward of good men, in the future date,
* will be a reducing them to that happy ftate
* which Adam lott by his fall, together with the *- addition of fome other glorious circumftances of ' bUfs. While good men are afcended up in the
* clouds to meet their Lord in the air, and the
* tranfa^lions of the laft judgment are carrying ' on, this earth, by the power of God, (liall be
* brought back to the fame ftate it was in before
* the fall*, and will be a paradifs all ever, [I
* (hould fay, fo far as is neceflary to make it a
* proper feat for the faints to live happily]. As
* in
A P P E N D I X. 399
* in the old paradife there was a tree of Itfe^ of
* which, if our firft parents had always eaten, they
* would have lived for ever^ Gen. iii. 22, 23; fo
* on the new earthy there (liall be a tree of life,
* and renters cf life^ Rev. xxii. i, 2. And whac-
* ever eafe, peace and fccurity, and happineis, man ' enjoyed in paradife^ the fame (hall good men
* partake of in the New Jerufalem : Nay, in fomc ' refpecls, it will exceed the old paradife. There
* was ni^bt in paradife Gen. i. 31. The evening
* and the morning were the ftxth day. But in the
* Ne"j9 Jerufalem^ there fhall be no nighty Rev.
* xxi, 25. ^he city fhall have no need of the fun^ and ' of the moony that they fhonld fhine into it \ for the
* glory of Gcd^ tlie Shecbinah, a bright cloud of
* light reprefenting the peculiar prefcnce of God,
* fhall han-T over it, and enlighten it^ and the
* Lamb j7joiI be the light of it^ ver. 23. — This
* account oi x\\z place where good men fhall dwell
* for ever [I would fay for oges of ages\ after
* the refurre^tion, is of great ufe to give men an
* idea of the future ftate. I own, I take St. ' John's account of the new earth to be, in moft ' particulars, a literal defcription, which is to be
undcrftood in a literal fenfe. And then, it is
* poflible for us to have a notion of a future fl ate.
* But what notion q^x\ we have of it, according to the common way of men's talking about it ?
* Where can the heaven be of which they fpeak ? In the boundicfs fpace that furrounds us ? We know of iiothing there but/*?/, moony fixed ft arsy
' earthy
400 APPENDIX.
» earth, and comets. Neither of thefe, except the ' earth, can be thought fit to be the habitation of ' good men in the future ftate. In fuch a place,
* in the new earth, St. John and St. Peter fay, '^ good men (hall dwell. Why then (hould we
* feek for another unknown place, of which the ' fcripture never fpeaks ?— This is a very eafy
* and ao-reeable notion of the ftate of good men ' in the world to come. We may now form fome ' idea of it, by comparing it with the prefent ftate. ' We may conceive of good men as living in bo^ ' dies, but become fpiritual, glorious, and immor-
* tal, upon a new earth, where they will feel no
* more heat or cold, pain or uneafmefs, v/here ' they will meet with no enemies, ftorms, or dan^ ' aers, and where they (hail fpend all their dura- ' tion in love and happinefs." Notes on particular texts, Sec. Pages 201, 202, 203.
But what I would principally otiferve wirh refe- rence to this paradifaic ftate of good men, in con- fequence of the general judgfnent, is, that it is the fame life with that fpoken of in the fourth and fixth verfes of the twentieth chapter. Some things have been faid in the foregoing notes, in juftifira- tion of this thought. I would here add fome fur- ther hints to the like purpofe. Let it be obferved then, the overcomers, in thefe three fir ft chapters of the Afocalypfe, are certainly to be ranked among thofe that were beheaded for the witnefs ofjefus, or thofe who had not wcrfhipped the beaft, concernir^g whom it is faid, chap. xx. 4, ^* they lived ar>d
'' reigned
APPENDIX. 401
^* reigned with Chrift." Now, moft of the fpecial promifes made to thofe overcomers, are made in thole very words which are the grand charaElc-^ rifiic of i\\c paradifciic Jifite^ dcfcribed in the twcn- ty-firft and twenty-fecond chapters. The promife to him that overcometh is, in chap. ii. ver. 7, " that " he fhall eat of the tree of hfe^ which is in the " midfl: of the paradife of God." And one of the defcriptions of the Neiv Jeriifalem on the new earth is, that '' in the midfl: of the ftreet of it^ " there was the tree of hfe," chap. xxii. 2. Agree- ably to which defcription^ it is declared in the fourteenth verfe, " BleiTed are they that do his " commandments, that they may have a right to " the tree of life." The promife to him that over'^ Cometh^ in chap. ii. ver. i r, is, that '* he fhall " not be iiiirt of the fccond death i" the very thing wherein their bleffednefs is made to confid, who are partakers of the firjl refurreuiion-^, or happy life^ fpoken of chap. xx. 4, 6. And th\sfame hlejfcdnefs is one of the glorious charatlcrifiics of the paradi- faic ftate defcribcd in the twenty-fiiil and twenty- fecond chapters ; for it is laid, chap. xxi. ver. 4, *' there fliall be no more death." The promife, chap. iii. 12, to him that overcometh, is, " I will '* write upon him the name of my God, and the '* name of the city of my God, which is the New '* Jerulalem, which cometh down cut of heaven, *' from my God j" and it is faid of thofe, v;ho are to live on the paradifaic earthy chap. xxii. 4, that " the name of God fnall be on their fore- D d •* heads/*
402 APPENDIX.
** heads." And the grand dlfcriminating privilege of this earth is, that the " New Jerufakm fiiail " defcend down from God out of heaven upon it,"
chap. xxi. 2. and lo. The promife to him that
overcometh^ chap. iii. 21, is, " to him I will grant '' to fit with me on my throne, even as I alfo over* *' came, and am fet down with my Father in *• his throne :" and one of the defcriptive marks of the Nezv Jerufalemftate is, " the throne of God " and the Lamb {hall be in it," chap. xxii. 3.
Two things have led expofitors to think, that the happy life of the faints fpoken of chap. xx. ver. 4, 6, is different from, and previous to, that defcribed in the twenty-firft and twenty-fecond chapters. One is, that the former of thefe lives is diftinguiihed from the latter by a number of in- iervening events. But there is no need of fuppof- ing this, as may be feen, Tiote (k). The other is, that the life, fpoken of in chap. xx. ver. 4, 6, is conneded with the period of a tboufand years^ whereas the life defcribed in the twenty-firft and twenty fecond chapters, is faid to be ^k rouf ql^'^volc; Twv ociccmvy for ages of "ages. This aUb iias been accounted for, note (a) ; to which I would here further add, that a tboufand years might be parti- cularly fpecified, chap. xx. ver. 4, not only for the reafon before afiigned, but becaufe this was the period that mud run out, before the reft of the deady that is, the wicked dead, could any of them live as kings and priefts with Chrifti plainly infinuating, that, 4t the expiration of this term, the wicked
might
APPENDIX. 403
might thus reign in happy life. And this is a good and fuHicient reafon, why this period of a thoufand years fhould be particularly mention- ed. And, if it was mentioned for this reafoiiy not to infinuate that the faints (hould reign no longer than a thoufand yearsy but that they Ihould reign this period without any attempt to moleft them, and before any of the wicked fliould be admitted to reign with them, there is not the leafl incon- fiftency between their reigning a thoiifandycarsy ac- cording to the prophecy -i and their going on to reign {»? Touj ajwi/af Tiav cciu)vu;v, for ages of ages. This fame long psriody it is obfervable, is the very fpace of duration^ that terminates the utmoft length of the longeji punifhment^ which any of the fons of Adam ihall be obliged to fufFer* And as the duration of the happy ftate of ih<: faints thus coincides with the uttno/l length of the future mifery^ with refpcdl to many of the wicked^ I fuppofe, it contains the period^ in which all enemies fhall be fubdued, and the way prepared, under the mediatory govern- ment of Chriil, for the coming on of that dill more glorious periody when *' God fhall be all in all," conformably to what has been faid upon i Cor. xv. 24 — 28 verfcs, which the reader is dcfircd to turn to, and compare with the difcourfc in this Dlace.
Dd t yf'f
4C4 APPEND IX.
^he Applicaticn of the above Paraphrase and IS^OTES to the prefent Argument.
A few words only will be necefiary to lliew the
pertinency and force of what has been offered
above, in fupport of the general argument now
under confideration. For, if we have given the
true meaning of the phrafe, " the reft of the dead
^' lived not till the thonfand years were expired," it
is plain, that upon the completion of this period,
the wicked dead may, fo many of them as /hall
be prepared for it, be admitted into the New
Jerufalem^ to reign in life as kings and priejls
with Chrift. And, if we have given the juft
import of the word first, applied to the refur-
redtion of the faints, it is plain alfo, that there
will be a second resurrection, that is to fay,
a refurredtion from the the fecond deaths a refur-
redion from the death that is effe6led by the
torments of helU to a happy reign with Chrift in
life* And perhaps there may be other refur^
re5lions ftill. Wicked men may not be fubdued,
till they have^saac again and again, in this and
the other form of exiftence, fuffcred torments that
fhall end in death : The refult of v^hich fhall
finaljy be, their refurreBion to reign in life for
ever. An aftonifning thought this! We may well
break forth in words of admiration, and fay, ** Q
[I the depth of the wifdom and knowledge of
I "Goal
APPENDIX. 405
f* God 1 How nnfearchable are his judgments, 5' and his ways pafb finding out !"
Mr. Whifton having faid, concerning Origen's hopes of the delivery of all finners from the tor- pients o^ hell'y nay, of their admiffion at lali into heaven, ' It woukl be a mod acceptable piece of
* news to me to find fome juft and fure founda-
* rion for fuch hopes in the ficred writings^i as
* being very dcfirous of the falvation of all God's
* rational creatures,' lEterniiy of Hell Torments conftdcred^ page 1 3 « ] -, I fay, having obferved this, he further remarks, page 133, ' All I can fee any
* hope for is future to the world to come^ and to ' the next age^ after the deftrudlion of the bodies
* of the wicked in Gehenna^ at the general refur-
* rc(5lion. I mean, as the Prophet Efdras feems ' to hint, that there may be, in the utmoft bowels ' of companion of the Almighty, another refurrec- ' t'ion^ and another time of trial allotted^ to thofe ' miferable creatures fomewhere, in which many
* or all of them may pofTibly be recovered, and ' faved at l;ift by the infinite indulgence and love ' of their Creator.' Mr. Whifton does not ap- pear, from any of his writings, that I have feen, to have perceived that the fcripture any where gave a hint oi fuch a refurre5iion^ and fuch a time of trial. But if we have juftly interpreted this palTage in the Jpocalypfe^ what that gentleman has conje(5tured as a thing poffible^ we may pro- nounce a doolrine of revelation. And I am the ra- ther inclined to think, the interpretation we have
given
4o6 APPENDIX.
given of the above fcripture is juft, becaiife It fo perfedly coincides v/ith the general do^rines illuf- trated in thefe papers. And fo far was it from any previous bias, that I fell into thefe fcnti- nients, that I entered upon the ftudy of the Jpo- calypfe, (Irongly prepoffeiTed in favour of another ki\^Q oi this prc'phecy. And I was gradually and infenfibly brought off from it, and fettled in this, by finding it impolTible to make out a confident meaning, according to any other fcheme of inter- pretation.
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46* Witfius's Oeconomy of the Covenants between God and Man 5 comprehending a complex Body of Divinity, 3 vols. 8vo,
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