/fy. f LIBRARY OF CONGRESS, Shelf , R& UNITED STATES OF AMERICA. / U-k v^ . THE EXTENT OF SALVATION: A TREATISE SHOWING THE COMPATIBILITY OF A STATE OF PUNISHMENT BEYOND THE GRAVE WITH UNIVERSAL SALVATION v< V BY T. G. RUTHERFORD. M PHILADELPHIA: PUBLISHED FOR THE AUTHOR. 1846. 0X^41 Entered, according to Act of Congress, in the year 1846, by T. G. RUTHERFORD, in the Clerk's Office of the District Court for the Eastern District of Pennsylvania. £ c ) &l 3 PREFACE. The design of this volume is to show forth the consistency of scripture truth. Although it will be found to conflict with the va- rious systems of theology generally received in our day, yet it is hoped, that this fact will not influence the judgment of the Church for or against its merits, until they have been carefully and prayer- fully considered. One of the deadliest shafts of infidelity against the inspiration of the volume of Divine truth, is wielded under the assumption, that it contradicts itself — and against Christianity in general; that its advocates are so divided in sentiment and belief, even on those doctrines which are considered as essential to vital religion. Although the inspiration of the sacred scriptures has been fully attested by noble champions in the Church of Christ; yet it cannot be denied, that infidelity has had, for reasons above inti- mated, the power, not only of weakening the Church within, but also of greatly retarding the missionary of the cross in his efforts to tell of a Saviour's love to a world lying in wickedness. If what is set forth in this volume is a true exposition of the word of God, it will be found that doctrines, apparently conflicting, when rightly viewed, perfectly harmonise. — It will take from the hand of infi- delity that weapon which has done more evil in these latter times, than all other instrumentalities of Satan. It will have a tendency to promote such an alliance among the saints of the Most High, as will be truly formidable against every thing that opposeth and exalteth itself, in opposition to Truth. The aspect of nations, declares that the time has arrived for the Church to arise and shine — to set up a standard, around which every Christian heart might beat in unison and love; and thus to be ill IV PREFACE. instrumental in making this barren world to bloom and blossom as the rose. The author, in giving publicity to views which so much rejoice his own heart, is actuated by no other feeling than that of sincere desire for Zion's prosperity, and to discharge what he conscienti- % ously believes to be his duty. TO THE CHURCH OF CHRIST Mercy unto you, and peace and love be multiplied. As the chief design of the Christian dispensation was to hasten the work of redemption, it is exceedingly im- portant that mankind should hear and understand what it pleased our heavenly Father to do, for the attainment of that desirable end. There are millions on the earth, who have never heard of the glad tidings of salvation through a crucified Saviour, and are bowing in ignorance to stocks and stones — little indeed elevated above the level of the brute. And there are millions who submit their best interests into the hands of blind guides, who adulterate and fundamentally overturn the very founda- tion of the blessed plan of salvation. While on the other hand the Church itself, tossed hither and thither on the tem- pestuous ocean of sectarian strife, has need of increased light and wisdom. Instead of there being unity and love among the saints of the Most High, the din of strife and contention is heard in the camp. In the place where the steady light of divine truth should shine forth to en- lighten the dark abodes of wretchedness and woe, it is difficult to distinguish between the light and the dark- ness. The chilliness of death is felt where vital warmth a2 5 b THE EXTENT OF SALVATION. should proclaim life and health. So long accustomed to the murky atmosphere of denominational territories and to the confused Babel-like noise of denominational con- flicts, Christians are almost content to remain thus blinded to their own best interests, and to the welfare of the world. Instead of ardently desiring to be liberated from the chains which fetter it to earth, the Church, in general, torn and rent to the centre, is saying "I am rich and increased in goods, and have need of nothing." Rev. iii. 14 — 22. Al- though its various members are in open conflict contend- ing one with another, yet they will not take knowledge of these symptoms of decay and death — they will not learn, that they are making the house of God, the scene of wretch- edness, misery, poverty, blindness, and nakedness. They would rather have the fruits of sectarianism, than " gold tried in the fire ;" and their eyes dimmed with prejudice, than have them anointed with "eye salve" that they might see. This state of the Church is known to Him with whom we have to do : from Heaven, his dwelling place, he seeth that it is " neither cold nor hot." His bowels are even now turned against its present and un- holy condition. God forbid, that such a state of affairs should continue any longer. Let any unprejudiced mind inquire into the cause of the contention among Christians, and he will be con- vinced that they have not arrived at the whole truth — he will be convinced that divine truth is but feebly reflected from that branch of the Church, which he may think to be in the most healthy condition. If a knowledge of the truth is desirable for, and im- portant to, the welfare of the Church and the world ; it becomes the duty of those who realise the want of this fundamental element of success, to pray for, and hold THE EXTENT OF SALVATION. 7 their minds in readiness to receive a larger measure of it, from the hands of Him who alone can impart true wis- dom. Once let the mind of man break from the shackles of sectarianism , as it did in the sixteenth century from the embrace of the Man of Sin, and the shout of universal freedom shall soon ring throughout the world. It is sectarianism that chains the Church to the earth, and keeps it from soaring in the higher and more healthy atmos- phere of perfect liberty and truth. Let those who de- light to display their powers in the field of controversy remember, that in the days of our Saviour there were Scribes and Pharisees learned in all the subtleties of the law, who, nevertheless, as our Saviour calls them, were " blind guides," and who were superseded by the « fisher- men" of Galilee. Let them remember, that the boasted wisdom of the Papal Church was instrumental in driving from the mind of the world, almost every appearance of truth. Such facts should teach man to be humble — to take heed, lest instead of becoming the instrument of doing good, he becomes the author of confusion. The Lord humbleth the high-minded, and exalteth them that are lowly in their own eyes. " Out of the mouth of babes and sucklings, thou hast ordained strength." Ps. viii. 2. The author of these pages. freely acknowledges that he has but little of that kind of learning, which in our day is so much relied upon, if not considered as essential to the understanding and explaining the scriptures. His time has rather been given to the understanding of the scriptures themselves, than to the fruitless endeavour of ascertaining what particular construction such and such a learned man has put upon them. While he respects the observations and deductions of good men, he has been taught by their differences not to place too much conn- 8 THE EXTENT OF SALVATION. dence in their particular views. All mankind are falli- ble. Scripture is the only true interpreter of scripture : and as it is given to all, it becomes the duty of all who have it in their hands, humbly to search and understand it for themselves, as "every one shall give account of himself to God." Rom. xiv. 12. We need not fear the scrutiny to which liberty of conscience and thought will subject the scriptures; for they declare nothing but the truth. And as man has the faculty of perceiving the truth, it follows that, if carefully sought, the truth will be discerned : and as error cannot stand before truth, so we may know, that when truth has been attained, so long as the mind is left unfettered, it will stand unmoved, though all the powers of fallen man should conspire its over- throw. As the "Dragon" by degrees curtailed liberty of conscience, truth in proportion had to fly for shelter into the " wilderness" Rev. xii. 13, 14, of the dark ages. And as soon as this right of man was contended for, and obtained at the Reformation, the whole power of the "Beast" was made to quake to its very centre — it even threw the "woman" sitting on "the scarlet-coloured beast" on her bed of languishing. And although liberty of conscience since the Reformation has been interfered with, by the strong hand of sectarianism, yet, as soon as the Church again asserts her right, we may expect to see the now recruiting power of Antichrist come " to his end, and none shall help him." Dan. xi. 45. Error must fall, and that by the hand of truth. Actuated by a strong desire to see the Church arise and put on her beautiful garments — to behold the blessed light of divine truth penetrate earth's remotest bounda- ries, the author would gladly contribute his mite to the accomplishment of so glorious an end ; and if in the least THE EXTENT OF SALVATION. degree he should be instrumental in furthering an object so much to be desired, the praise will be entirely His, who has given the ability to sinful man to perform his pleasure. He does not pretend to bring any thing new to your consideration, but merely to revive truths which have long been concealed from the eyes of the Church — truths which are clearly revealed in sacred scripture, and which are so important, that the proper understanding of them, made the hearts of the primitive Christians burn bright with holy joy — truths, which actuated them to labour with much zeal for the extension of the kingdom of our Lord and Saviour; — truths, that the adversaries of the Gospel could neither gainsay nor resist — which made polytheistic nations bow with humble reverence and awe at the feet of the holy Jesus — truths, w r hich, until darken- ed by the cunning craftiness of the Man of Sin, were fast proclaiming liberty to a world devoted to the delusive pleasures of sin. Though long concealed, these precious truths are destined to shine as bright and pure as ever. — They are destined to chase from the borders of Zion,the malaria of sectarianism and bigotry, and to unite all who truly love the Lord Jesus Christ, in the holy and pure bands of unadulterated Christian fellowship. Since the Reformation, the Christian Church has at- tained unto much truth, both glorious and precious, by the perusal of the sacred pages of inspiration : truth suffi- cient, if heeded, to save the whole w r orld. Nearly the whole revealed plan of salvation has been rescued from the tyrannous hand of despotism; but, as yet, its parts are separated — sacred truths are only seen in a discon- nected manner. Different denominations of Christians, with sleepless vigilance, have watched the blessed volume of inspiration : — They have held it up to the view of the 10 THE EXTENT OF SALVATION. world ; yet still there is much reason to regret, that the natural waywardness of the human heart, has kept dis- tant from each other these different portions of the army of the Lord of Hosts. Instead of meeting on the com- mon platform of love, and there before God depositing that which had been entrusted to their keeping, and with united prayer and supplication seeking the guidance of infinite wisdom to adjust the apparently conflicting truths of revelation, they have stood aloof from each other, as though they were sheep of different folds — as though each had a different Shepherd. By the vain endeavour to erect separate systems of Gospel truths upon isolated facts, they have thrown mystery around the whole scheme of redemption. But when we look at the human mind, we need not be surprised at such a result. Different individuals, in the investigation of the same subject, are prone to diverge in various channels. And there are minds which, when convinced of the truth of one part of a subject, so concentrate their powers to its individual inspection, that they expose themselves to be prejudiced against other portions of the system equally as worthy of respect and belief. It matters not how perfect a whole may be, if the parts are not cautiously and properly ar- ranged, confusion is sure to follow. Several individuals, in the investigation of the same subject, may arrive at several incontrovertible truths ; and it is possible, that each one being satisfied with the soundness of his own, may doubt the truth of one or all of those conclusions arrived at by the others : consequently, each one will be prone to establish a particular theory of his own, in which every description of material will be used to prop up the fundamental idea. As a matter of course, while several theories arise, the harmony and consequent benefit of the THE EXTENT OF SALVATION. 11 whole, is rendered almost, if not quite useless. A piece of machinery constructed for the accomplishment of a certain purpose is useless, however accurately made, un- less put together; and if not properly adjusted, it may have a tendency contrary to that for which it w T as con- structed. So with the sacred scriptures. The Creator, as in every instance of his handy work, brought forth the plan of salvation in all the grandeur of perfection, and by the apostles of our Saviour showed the world the connec- tion of the several parts thereof; yet man, by the natural perversity and blindness of his character, so interfered with its harmonious movement, that the beautiful and glorious scheme was laid almost a hopeless wreck through many successive generations. At the daw r n of the Re- formation, the precious scheme began to emerge from obscurity ; and although the whole had been embedded in the mire of superstition, yet the beautiful parts began to be appreciated as they were severally brought to the light of day. When we take into consideration the novelty of scrip- ture truth at that time, there is no cause for wonder, that none were found, who could both understand and arrange the several parts of the plan of salvation so as present it in its pristine grandeur to the astonished eye of the w T orld. But as the various doctrines of the scriptures, taken separately, are so distinctly set forth, it was but reasona- ble to suppose, that different minds would perceive and retain them. And thus it was. The several parts of the wondrous scheme were carried forth from Babylon the Great with the shouts of joyous victory. Truths were plucked from the iron fetters of despotism, never again to be immured in the noisome cells of ignorance. Light began to dawn on the bewildered Church of Christ. 12 THE EXTENT OF SALVATION. When "the dry bones 55 heard "the word of the Lord, 5 ' there was a great " shaking, and the bones came together, bone to his bone. 55 Since then, " the sinews and the flesh came up upon them, 55 and they have been covered with "skin. 55 Ezek. xxxvii. 1 — 8. Although clouds and darkness have since partially enveloped the full glare of divine truth, yet ere long, we may reasonably expect it to emerge from behind the vapoury mantle which has so long intervened, and to shine forth in all the perfection of noon-day splendour; scattering from the horizon every appearance of the mist which has so long caused the chilliness of death to characterise the Church; and which consequently retarded the chariot wheels of the Gospel as it went forth to tell of a Saviour 5 s love to a dying world. The different parts of the plan of salvation have been so entirely disjointed, that in several systems of theology, fundamental truths have been greatly changed, by the attempt with discordant materials to produce symmetry of form ; and, as might be expected, much harm has resulted from the unnatural construction. Forced at- tempts to reconcile apparent contradictions, have nearly counteracted the beneficial tendencv of such theories as have been most perfectly adjusted. Too close attention to any of these prevailing systems, have generally been attended with danger to personal religion; w 7 hieh would have been entirely the reverse, if the whole plan of salva- tion could have been seen moving in harmonious action, according to the intention of the Almighty Architect. The plan of salvation is one symmetrical and perfect system — in it there is no contradiction. It requires no material of man 5 s forging to keep it together. The glo- rious and Almighty Architect — the framer of the universe, THE EXTENT OF SALVATION. 13 devised and perfected the scheme ; and man has only to use the powers entrusted to him, with diligence and zeal ; — to disrobe himself of fancied wisdom, and stand with humble reverence and awe before the footstool of mercy, to learn and understand the whole council of God. The author is well aware of the opposition which will intuitively arise in the minds of many against the views which are about to be set forth. They will be found to conflict with certain theories and opinions which, in a great measure, are regarded by different denominations of Christians as essentials to the consistency of their theological creeds. Although such is the case, impelled by a sense of duty, he cannot refrain from presenting what he conscientiously believes to be the truth, in oppo- sition to those things which do but " gender strife" among the saints of the Most High, and w T hich, in vari- ous ways, greatly impede the progress of Christ's eternal kingdom. But, especially is he aware of the determined opposition which is likely to arise in the case of those who have spent long years in grounding themselves in those opinions, which are now, to all human appearance, so indelibly written upon their minds. He would utterly despair of performing this his bounden duty, did he not know that with God all things are possible. Acting under His commission, and relying upon His sufficiency, he is encouraged to hope that truth will prevail, and dispel the lingering gloom which still dims the eye of faith, and bespeaks the condemnation of the Man of Sin. Christians— true Christians desire to know nothing but the truth: but, although this is the case, it is not to be denied that they are of like passions with other men, and exposed to the various extraneous circumstances which tend to subvert good desires and intentions. That Chris- B 14 THE EXTENT OF SALVATION. tian has learned little of the heavenly teaching, who is not continually making large draughts upon charity for his frail brethren around him, who exceedingly err both in faith and practice. The mind, like the heart, has gone out of the way; and as the heart cannot be made clean in the sight of God, without much humility and child- like docility of character ; neither can the mind be made to stand upright before God, to observe and understand the truth, unless it is made to feel its nothingness, that it may be wise. That wherein we so much boast, may be the stumbling-block of all progress ; therefore it becomes us not to be high-minded, but fear — not to be too con- fident in our acquirements, but ever to be jealous of our- selves, lest we continue perversely in error. On the other hand, much caution is necessary, lest we entertain ideas that will not stand the test of candid in- vestigation. Indeed, at all times, it requires a well- balanced mind to receive and retain truth, as well as to disrobe ourselves of error ; and especially so in this our day. The surest safeguard against the encroachments of error, is an humble reliance upon the Most High, to guide and direct us into all truth. He that has promised to be with his Church, and to hear the prayer of faith, is not slow to perform ; therefore, humbly depending upon him, we need not fear. We may listen, and it becomes our duty to listen to what is spoken in the name of the Lord: but we are not bound to receive any thing but that which is consistent w r ith God's holy word, and can be proved thereby. As candidates for eternity, it be- comes us seriously and prayerfully to reflect upon what we hear, and to be exceedingly particular as to what we reject, as well as to that which we receive. An error, on either hand, might prove fatal to others, and to ourselves. THE EXTENT OF SALVATION. 15 At the very threshold of the great and momentous subject which will presently claim our attention, the author, well remembering the hasty character of man, shrinks at the thought of advancing. Few indeed will patiently listen to the discussion of a subject which con- flicts with their past opinions. The earth may be globu- lar, but if man believes not the fact, how hard to con- vince him of his error! The power of steam and elec- tricity may almost annihilate space, but to have declared these wonders in an age ignorant of such powers, would have excited but ribaldry and contempt. Although we live in a highly favoured age, yet the mind of man is not altogether changed. And again, the author is made fearful, lest he should fail in presenting his arguments with that perspicuity which their importance demands. But he will endea- vour to look beyond self, to Him w T ho alone can qualify man to perform his pleasure : — humbly praying that the God and Father of our Lord Jesus Christ may bless our meditation, and guide us into all truth, and that he may lead his elect to reject every species of error to which the mind is exposed and the heart inclined : and may that day soon dawn, when with perfect unity the Church shall convey the glad tidings of salvation to every creature under heaven. ETERNAL PUNISHMENT BEYOND THE GRAVE COMPATIBLE WITH UNIVERSAL SALVATION. As the sacred scriptures most unequivocally teach, that they who reject the offers of salvation in this life, shall hereafter, (that is, after death,) he consigned to an eternal punishment: so they also teach that the salvation wrought out by Jesus Christ vjas intended for, and will ultimately be made available to every descendant of Adam. It will be our endeavour to prove that these apparently- contradictory doctrines are in perfect consistency with the scheme of redemption devised by infinite wisdom. In these pages it is taken for granted, that they who die impenitent will hereafter be punished. How any pro- fessing to believe in the sacred scriptures can reject a doctrine so clearly revealed therein as this, is a matter of the most profound astonishment. If it is not therein taught, we are left entirely at a loss to account for the cause of that whole system of means which is expressly designed to woo man to flee from the wrath to come. The supposition, that man by nature has the sentence of death abiding in him, is so interwoven throughout the whole fabric of scripture truth, that an attempt to extract it renders nugatory the whole design of the glad tidings. The word of God represents man as dead in trespasses and sins, and holds up to his view the only way to escape from merited punishment. If, as in truth it is, there is b2 17 18 THE EXTENT OF SALVATION. no other hope held out to ruined man to escape from the condemnation of the law, how is it possible for those to pass from death unto life, who will not avail themselves of the proffered gift; — who refuse to comply with the prescribed conditions of salvation. If our Saviour bids us come unto him, that we may have life, he surely does not teach that we may have it without obeying his in- structions. When we are told that God can be " just, and the justifier of him which believeth in Jesus," Rom. iii. 26 , by no course of reasoning can we there- from infer that he can be just, and yet justify those who will not believe in Jesus. But, without further delay, we invite your candid at- tention to the subject proposed for consideration: trust- ing that the truth as it is in Jesus may be the object of all concerned in the investigation ; and we humbly pray that "the spirit of truth" may guide us "into all truth." We will first call your attention to the scripture use of the words, alCiv and alwios, translated in the common English version, "world" "forever" "eternal" and "everlasting:" and having shown their signification, we will afterwards proceed to prove that the salvation wrought out by Jesus Christ was intended for, and will ultimately be made available to every son and daughter of Adam. Primarily, it is important that we inquire, whether au*v, or the adjective atcowo^ do or do not allude to an illimi- table state of existence. If it can be proved that they do, as a matter of course, any attempt to reconcile uni- versal salvation with eternal punishment beyond the grave, would be the height of folly. But, on the other hand, if it can be proved that they do not allude to an illimitable period of existence, then we are not left guilt- THE EXTENT OF SALVATION. 19 less, if we reject a doctrine so distinctly taught, without any attempt to ask ourselves whether it is, or is not a doctrine of the sacred scriptures. If the signification of these words do not in the least conflict with the doctrine just mentioned, w T e see not how the conclusion of its truth can be avoided, forasmuch as it immediately clears up difficulties, which have been the cause of so much contention in the Church of Christ; and at the same time reveals to us the just and merciful God, infinitely more glorious than we had been accustomed to conceive. That olLujv, or auonoj, invariably allude to an illimitable state of existence, no Greek scholar will pretend to assert. If there can be no controversy here, then, from this quarter, all objections against the compatibility of universal salvation with eternal punishment are pre- cluded. These words, auw and a«w«>$, are used in the sacred scriptures, as well as in the ancient Greek authors, to represent time; a space of time ; life-time, life; a long period of time: of long duration; eternal, lasting; per- manent* We will now present to your consideration various instances, which we think will give you a clear concep- tion of their use in general, throughout the New Tes- tament. Our Saviour says, Matt. xiii. 22, "He also that re- ceived seed among the thorns, is he that heareth the word, and the care of this world" [nov aiuvo$ tovtov,) that is, the care of this age, or of this life, which is in con- tradistinction to the age, or life to come. This care, " and the deceitfulness of riches, choke the word," &c. Paul says to Timothy, " Charge them that are rich in * Donnegan's Lex. 20 THE EXTENT OF SALVATION. this world, [& *w vlv (www, that is, in the present age or life,] that they be not high-minded," &c, 1 Tim. vi. 17. And to Titus he writes, " teaching us, that denying un- godliness, .... we should live soberly, righteously, and godly in this present world" (h *w vw (wwn 5 ) i. e. in the pre- sent age or life. And when writing to Philemon, in be- half of Onesimus, he says, " For perhaps he therefore departed for a season, that thou shouldst receive him for ever" Philemon 15. (awwtw,) that is, he departed for a very short time, that thou shouldst receive him perma- nently, i. e. for life. With regard to the primitive sense of the words under consideration, in the above examples, there can be no doubt : but there are other passages where they have a more extended signification, as the following: "But whosoever drinketh of the water that I shall give him shall never thirst." John iv. 14. (si$ t6v (www) " If any man eat of this bread, he shall live for ever." John vi. 51. (d$ tbv cwww) " The oath which was since the law maketh the Son, who is consecrated for ever." Heb. vii. 28. (sis tbv (www*,) that is, who is consecrated a priest perma- nently, and not like those who were made priests under the law. Will there not be a time when Christ shall lay aside his character as priest ? From these few instances, it is evident that these words, (wwj/ and cuwwos, are as properly used to describe a short period of time, as one of longer duration. When we speak of time as divided into the past and future, we generally use some w T ord, which, with equal propriety expresses the former, as well as the latter period ; although the former may be of definite, and the latter period of indefinite extent. In contrasting the present and the future by the use of the same word, we always THE EXTENT OF SALVATION. 21 bear in mind the distinction between one and the other period ; for instance, we say, the present life, and the life to come — the present age, and the eternal ages — the present existence, and future existence. Here, life, age, and exist- ence, describe two distinct periods of duration. Precisely in the same manner, are the words auov and a<,<*v(,o$ used in the original Greek ; and not, as some English scholars might have supposed, only to designate the future : for example, our Saviour says, Luke xx. 35, "The children of this world [tov aiuvo$ tovtov, that is, of this age, or life,] marry, and are given in marriage, but they which shall be accounted worthy to obtain that world [tov alZ>vo$ tecW> ; ] neither marry, nor are given in marriage. " And again, " whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, [iv *w vvv alwvt i. e. neither in the present life, or age,] neither in the world to come." Matt. xii. 32. In this latter clause, a«ov is understood. Paul says of Christ, that he has been raised by the Father " far above all principality, power, .... and every name that is named, not only in this world [iv *«> aiuvi iovTH? age, or life,] but also in that which is to come." Eph. i. 21. Thus, we perceive, that the Saviour and the Apostle Paul, used the word aw to express a state of existence either present or future, — of longer or shorter duration, synonymously as we use the w T ords life or age. Again; we will suppose a period of a thousand years, subdivided into ten or fifteen parts. In English, we would say, it was a period composed of a specified num- ber of periods — an age, composed of various ages. In the same manner the words under consideration are used in the original language. In the first place, we will recite instances in which past 22 THE EXTENT OF SALVATION. time is regarded as one distinct and entire period ; for example, " As he spake by the mouth of his holy pro- phets, which have been since the world began." Luke i. 70. (v cucSwoi/*] hath been hid in God," &c. Eph. iii. 9. Literally, which hath been hid in God from the eternities, or ages: i. e. from the begin- ning of the ages, or eternities, which had intervened/roTTi the fall, to the time then present. Thus also, writing to the Collossians, he says "the mystery which hath been hid from ages, [fab tZ>v atww] .... is now made manifest to his saints." Col. i. 26. * The translation here expresses the full sense of the original. On the other hand, the future is often spoken of as one distinct and entire period. Our Saviour says, " If any man shall eat of this bread, he shall live for ever." John vi. 51. (ftj *bv (uJiva-) " He that doeth the will of God abideth for ever." 1 John ii. 7. (h$ tbv aluva.) These examples, express that such persons have passed from death unto life, and, consequently, are not subject to spiritual death. This period again is subdivided into lesser periods : thus, * AtJivm is the gen. plural ol dim. THE EXTENT OF SALVATION. 23 " For of him, and through him, and to him are all things : to whom be glory for ever." Rom. xi. 36. («$ *ov$ aiZva$,*) literally, to whom be glory for the ages, or eternities, that is, to whom be glory throughout all those ages, or periods, comprehended in the future. So also, the fol- lowing examples: " Christ who is over all, blessed for ever." Rom. ix. 5. (1^ tovs al^va^) — unto the ages, or eter- nities. " To God only wise, be glory through Jesus Christ for ever." Rom. xvi. 27. {h^tov^aidv^) unto the ages, or eternities. " Who served the creature more than the Creator, who is blessed for ever." Rom. i. 25. («$ mov$ cu who at sundry times and in divers manners spake in time past unto the fathers, hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds" Heb. i. 1, 2. (robs aluvuq,) — by whom he made the ages, or eternities ; i. e. the different periods comprehended in the whole time allotted for the entire restoration of the human family. In Paul's Epistles to the Ephesians, we find these words: "According to the eternal purpose which he purposed in Christ." Eph. iii. 11 . (xari n^dta-iv tup aluwv w InoUcru h XgKrr£,) literally, according to the purpose of the ages which he made in Christ. Paul writing to Timothy, addresses Christ as the King of ages, or eternities, (ru $\ gxcn'K'zi ru* sdmu*.) 1 Tim. i. 17. The angel informed Mary, that Jesus should " reign over the house of Jacob for ever" Luke i. 33. (I»« ml* al&ivec^) unto the eternities. As there was a period when the ages, or eternities, had not commenced ; so we are taught to expect, that ,; there will be a period when they will have been com- pleted, and the kingdom of Christ delivered up to the Father. 1 Cor. xv. 24. Thus we have distinctly seen that time, during which the work of redemption was to be completed, divided into the past and future : and these periods, in turn sub- divided into lesser periods. And again, we have per- ceived that whole period divided into minor periods, THE EXTENT OF SALVATION. 25 without respect to the past and future : while in the first part of the investigation, we found the words translated in the common English version "for ever" " eternal" #c, to express with equal propriety, either a long, or a short period of time. In no other manner than that just adopted, is it possi- ble for us to have any fixed ideas of the meaning of these words, aim and aim**. And from the examples pre- sented to your consideration, we can have no authority whatever to infer positively, that they ever allude to an illimitable state of existence. The proof of man's im- mortality must be derived from other sources. By paying particular attention to the foregoing, we may never be at a loss to understand the precise meaning of the words which we have been considering. For in- stance, " Now all these things happened them for our ensamples, .... upon whom the ends of the world are come. 51 1 Cor. x. 11. (r* r&v rm aimm) — the ends of the eternities are come. Tm alarm (the eternities) em- brace the whole period of time in which the work of re- demption was to be completed. And as a great portion of that time, or those ages, had already passed, when this sentence was uttered, the propriety of the apostle's ex- pression is therefore easily perceived : — "the ends of the eternities." The apostolic age was included in the latter part of that time, or system of times, during which, man was to be redeemed from the curse of the law. With much greater emphasis the expression may be used in our day and generation. See also Heb. ix. 26. The phrase, " for ever and ever," («? rovq aiwa; tw awvwv,) unto the eternities of the eternities, or unto the ages of ages, is susceptible of the same solution ; for instance, Paul said of the Son of God, "who is over C 26 THE EXTENT OF SALVATION. all, God blessed for ever." Rom. ix. 5. (lis rw% ulupocq,) — unto the eternities. Now, had he added ru> a****** the expression would have been the same thing, 'e^ rcvg alavctq, (unto the eternities,) is the future, or that which remains of ruv aiovuv, (the eternities) into which the whole period from the fall, to the completion of the work of redemption, is divided. Paul says, " Now unto the King of the eternities, [tu* aimm,] .... be honour and glory, unto the eternities of THE ETERNITIES." 1 Tim. i. 17. («« rovq cciumg ruv aiuvu*,) that is, for those ages which yet remain of the ages. Peter, when exhorting Christians to make their « call- ing and election sure," says, " For so an entrance shall be administered unto you abundantly into the eternal kingdom [ri» aXunov @a,o-iXeiccv] of our Lord and Saviour Jesus Christ." 2 Pet. i. 11. Now, we have no doubt that this « eternal kingdom" alludes to the mediatorial kingdom of Christ, which Paul teaches, "shall be deli- vered up to the Father, when all shall be subdued unto him." 1 Cor. xv. 24. The language of the angel to Mary, although it ap- pears conflicting, is yet entirely consistent with the foregoing: "And he shall reign over the house of Jacob for ever, [«s tqvs aluvocq, unto the eternities;'] and of his kingdom there shall be no end." Luke i. 33. In this verse, two distinct facts are stated: first, that "he shall reign over the house of Israel for ever;" second, « of his kingdom there shall be no end." To the understanding of this passage, it is necessary, first, to bear in mind that Christ, as Mediator, has a kingdom which shall ultimately be delivered up to the Father; and, second, that Christ as God, is unchangeable and immortal, and consequently, in this, his essential THE EXTENT OF SALVATION. 27 character, his kingdom shall have "no end." Thus, while on the one hand, we learn that the Mediatorial reign of Christ shall end, on the other we are assured of the perpetuity of the life to come. Our Saviour says, " Whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, {oduvi, 9 or eternity,] neither in that which is to come," Matt, xii, 32. If any are inclined to suppose the expression, " neither in that which is to come," alludes to the existence be- yond the bounds of mortal life, then this passage to such can only prove, that they alone who commit the unpar- donable sin, cannot possibly he forgiven ; while inferen- tially they are taught, that they who do not commit this sin, may receive forgiveness both in this, as well as in the eternity to come. But, according to a common opinion and phrase of the Jews, we learn that by this age or eternity, and the age to come*, w r e are to understand the dispensation of the law, and the dispensation of the Messias. This is what the Saviour here had reference to, and it affords a con- sistent interpretation of the passage before us. Those who commit this unpardonable sin, could have forgive- ness neither under the old or new dispensation; but were " in danger of eternal damnation," Matt. iii. 29. This passage teaches us nothing further. Our Saviour says of the torments of hell, « where the worm dieth not, and the fire is not quenched." Mark ix. 46. At first sight, this appears to conflict with the argu- ment we have advanced ; yet the difficulty vanishes, as soon as tested by scripture and reason. In the parallel passage, the same torments are called " the eternal fire" Matt, xviii. 8, (to vfy to alww.) From what has 28 THE EXTENT OF SALVATION. already been said of the signification of the word "eter- nal," we have learned positively, (to say the least,) that it is sometimes used to describe a limited period of dura- tion. Now, for the sake of argument, if it is granted that such may be its meaning in the passage before us, the expression, " where the worm dieth not y &c." does by no means conflict with such a supposition : for it is strictly true, that "the worm dieth not, and the fire is not quenched," in that future state of punishment, whether it be a period of fifty or a period of a thousand years. A sentence of condemnation involves the transgressor to suffer only, during that period which was fixed by the character of his crime : after that time has expired, he is as free in the eye of the law, as his innocent neighbour, although he had been sentenced to continual solitary con- finement, and to continual hard labour for a certain spe- cified time. No one supposes that the word " continual" has any relation to the period of time beyond that com- prehended in the sentence. Thus, in the text, "where the worm dieth not, &c." has respect only to the actual duration of the punishment. If « the eternal fire,' 5 as mentioned in Matthew, be a limited period of duration, it will be true that "the fire" will continually torment the condemned : or, in other words, it will be as a worm that never dies, and as fire unquenchable during that time, but not beyond it ; other- wise the punishment will not be of limited duration. Our Saviour's remark concerning Judas, " Good were it for that man, if he had never been born." Mark xiv. 21. " If he had not been born." Matt. xxvi. 24. This being a proverbial expression of frequent use among the Jews, can offer little or no advantage to the support of any particular view or theory : for proverbial expressions are THE EXTENT OF SALVATION, 29 not always to be taken literally. The sense is often exceedingly hyperbolical. Even if we take the expression literally, it by no means proves that it would have been better for Judas never to have had an existence; but it can only prove, that it had been better for him not to have had an existence up to, or at that time. The future is by no means included in the expression, « if he had not been born." The origi- nal Greek does not say u if he had never" (or < had not 5 ) been born," but merely, "if that man was not born," (qvx I^svi^Ssj.) The next and last passage that we will notice at the present time upon this particular subject, is found in Luke xvi. 19—31. Concerning the interesting circumstan- ces in the account of the rich man and Lazarus, every reader of the sacred scriptures is familiar. In the elucidation of this passage, respect must be paid, first, to the context; second, to the general mode adopt- ed by our Saviour when speaking to the Jews. He gene- rally addressed them in parables ; that seeing, they might not see, and hearing, they might not understand. Our Saviour had been showing his disciples the impos- sibility of the affections being simultaneously set upon God and mammon, ver. 13. And the Pharisees, « who were covetous," hearing him broach this uncompromising, but indisputable, doctrine, « derided him." ver. 14. And from this circumstance Jesus immediately turns and addresses them. He tells them, although they justified themselves before men, yet God knew their hearts — that they were deceivers, and being deceived ; and that what they highly esteemed, was an abomination in His sight. In the sixteenth verse, he intimates the change about to take place : — that a remarkable epoch in the world's c2 30 THE EXTENT OF SALVATION. history was being established. " Since that time, [i. e. the time of John,] the kingdom of God is preached, and every man presseth into it." Then, in the seventeenth verse, he shows the stability of that law which they, by their evil practices, had so fundamentally subverted : " it is easier for heaven and earth to pass, than one tittle of the law to fail." And then, to present their case in the most striking light, he adds, "Whosoever putteth away his wife and marrieth another, committeth adultery : and whosoever marrieth her that is put aw T ay from her hus- band, committeth adultery." ver. 18. The object of this verse is twofold : first, it is a direct condemnation of the course which the Jew r s had taken : and second, it show T s the impossibility of a legal union being effected between the Mosaical and Christian dispensations. The Jews, as it were, had committed adultery : — they had divorced themselves from their legitimate wife, — the exalted privileges which had been conferred upon them, and had married themselves to tibe form of godliness. While they superstitiously observed vain traditions , they omitted the weightier matters of the law. On the other hand, as the Jewish Church was a shadow- ing forth of that which was to come : — as Christ, to w T hom all the types and shadows pointed, had come for the ex- press purpose of abrogating the hand-writing of ordinan- ces, and thus to open up a new T and living way to eternal life ; so, as soon as this was accomplished ; — as soon as the mission of the Son of Man had been brought to a close, the bonds which united the Jew T s to their boasted law, was authoritatively dissolved or annulled. The law of ordinances became as a woman put away from her husband ; with whom it was unlawful for any to marry, without incurring the guilt of adultery. Therefore, the THE EXTENT OF SALVATION. 31 impossibility of a lawful union between the old and new dispensations. Having advanced thus far in his argument, our Saviour, with the eye of Omniscience, scanning both the present condition and future history of the Jews through revolv- ing generations, sums up the whole in one of the most interesting and thrilling narratives ever presented to the mind of man. The scope of the parable of the rich man and the beg- gar, is to show forth the reception of the Gentile world into the privileges of the Christian Church, and the miserable condition which they (the Jews) brought upon themselves. The whole is founded upon the fictitious characters of Dives and Lazarus ; which respectively represent the Jew and the Gentile w 7 orld. The conver- sation between Dives and Abraham, is merely intended as a mean to bring out those facts which our Saviour intended thus obscurely to express : therefore, in this, as well as in the general interpretation of parabolic re- presentations, every circumstance is not to be too closely pressed. " There was a certain rich man, who was clothed in purple and fine linen, and fared sumptuously every day." ver. 19. This verse appropriately represents the Jews, who were rich in privileges ; but like most of those who feel them- selves rich, w T ere proud and arrogant. "And there was a certain beggar named Lazarus, which w 7 as laid at his gate full of sores." ver. 20. This verse is remarkably descriptive of the then Gentile world, w 7 hich in spiritual things w T ere entirely dependent upon the Jew 7 s. Instead of receiving the sympathy of those whom God had so signally favoured, they w r ere 32 THE EXTENT OF SALVATION. rather regarded with the most sovereign contempt. Their deplorable condition could not be hid from the eyes of the Jews ; for on all sides they were surrounded by them. " And desiring to be fed with the crumbs which fell from the rich man's table." Their helpless and ruined con- dition is here w T ell set forth, as appealing for sympathy to their more favoured neighbours. " Moreover, the dogs came and licked his sores." ver. 21. Our Saviour here intimates, that the brute creation, guided alone by in- stinct, would have taught the Jews their duty, if they had at all been disposed to learn. But they had wholly gone out of the way ; they had altogether become abominable. « And it came to pass, that the beggar died and was carried by the angels into Abraham's bosom : the rich man also died, and was buried; and in hell he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom." verses 22, 23. Here the picture is reversed. The great change w r hich was to befall both the Jew and Gentile world, is most significantly represented by calling in the imagery of death, and by lifting up the veil of futurity. The one is made happy, the other miserable. What a perfect out- line did our Saviour set before their minds, of the actual change which was shortly afterwards to take place. The poor, perishing, and despised Gentile world was wel- comed, although, not children according to the flesh, into all the rights and privileges which pertained to the chil- dren of Abraham, while the children of the kingdom were cast out, and are still labouring under the righteous ven- geance of the Most High. We are told, that the beggar " died-" but we are not informed that he was buried : but the rich man also " died, and was buried." How completely have they been bu- THE EXTENT OF SALVATION. 33 ried, in the grave of their own digging, through eighteen centuries ? "And in hell [iSy, we will presently speak of the meaning of this word,] he lifted up his eyes, being in tor- ments," .... Here the Saviour represents the unhappy Jews as feeling the consequences of their disobedience, and as seeing " afar offf* i. e. through the distant future, the felicity of the Gentile world. "And he cried and said." This is not to be taken literally ; but, as we before said, this conversation was designed as a mean to bring out those facts which it was the purpose of the Saviour parabolically to express. "Father Abraham, have mercy upon me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue, for I am tormented in this flame." ver. 24. This is designed to reveal the intensity of their suffer- ings ; — the hopelessness of their situation, which they were instrumental in bringing upon themselves ; — to show the utter impossibility of their receiving any assistance from the Christian Church while they were thus " buried" in their superstition and folly. " But Abraham said, Son, remember that thou in thy lifetime received thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tor- mented." ver. 25. To their cry they receive no encouragement. Although they were Abraham's legitimate offspring, according to the flesh, yet he could do nothing for them : he reminds them of the past — they had abused their privileges, and they had to suffer the consequences. And on the other hand, he holds forth the despised and neglected Gentile world as enjoying all those rights and privileges which 34 THE EXTENT OF SALVATION. they also might in common with them have enjoyed, if they had performed their duty. "And besides all this," he adds, "between us and you there is a great gulf fixed, so that they which would pass from hence to you cannot, neither can they pass to us that would come from thence." ver. 26. That « gulf" is of their own making. In spite of all that has happened, they still will cling to their old fond prejudices and peculiarities. Although they have cruci- fied him of whom the prophets did write ; yet, withal, they will not repent — they will not have Jesus to be their Saviour. Though Christians commiserate their condition, and might be willing to render them assistance, yet it is utterly impossible to approach them, in the name of the Lamb of God that takeih away the sins of the world : and in no other way can it be possible for this "gulf" to be pass- ed. Neither can they " come from thence ," while they are unwilling to give up their delusive hopes, and refuse to submit themselves to that King whom they once des- pised and crucified. " Then he said, I pray thee therefore, father, that thou would send him to my father's house : for I have five brethren, that he may testify unto them, lest they also come into this place of torment. Abraham saith unto him, they have Moses and the prophets, let them* hear them." verses 27 — 29. Here they are represented as pleading for their pos- terity, lest they also should continue in blindness, and suffer the consequence of their folly. This part of the parable is designed to bring out the real condition, in which the sins of the fathers have placed children through succeeding generations. The only an- THE EXTENT OF SALVATION. 35 swer they received from their father Abraham is, " they have Moses and the prophets, let them hear them. 5 ' The Jews have always had the Old Testament scriptures in their hands, but they have, and still do, shut their eyes and stop their ears, lest they should become sensible of their guilt. And it is remarkable, that there have been little or no efforts made for their salvation since the days of the apostles. " They have Moses and the prophets, let them hear them!" Within the last few years, indeed, the Gospel, in some instances, has been as a pathway for a few souls, to cross that awful gulf which has so long separated them from the privileges of the Christian Church ; and we may look forward confidently to that day, when all Israel shall turn unto the Lord; — when the " great gulf '" shall no longer prove a hinderance to those who would pass from the one place to the other. " And he said, Nay, father Abraham : but if one went unto them from the dead, they w T ill repent. And he said unto him, If they hear not Moses and the prophets, nei- ther will they be persuaded, though one rose from the dead. 55 verses 30, 31. These verses bring the parable to its very climax : and never was prophecy more strikingly fulfilled than this. It might have been supposed, that they would have re- pented if a great miracle had been performed ; but no : " If they will not hear Moses and the prophets, neither will they be persuaded, though one rose from the dead. 55 They were so hardened and obdurate, that no effort of power w r ould convince them. Jesus performed many miracles before the Jews ; and yet, they asked of him a miracle!! Although they had the fullest evidence of his resurrection from the dead, yet withal, they ob- 36 THE EXTENT OF SALVATION. stinately refused to give heed. They had "Moses and the prophets," who most graphically describe the pecu- liar characteristics of the life and death of their King, as well as portray with the greatest distinctness, their own likeness ; yet they refused to be persuaded, notwithstand- ing the plainness of the evidence .... So also, with the children ! ! Thus, we have seen the perfect connection and appo- siteness of our Saviour's address to the Jew r s ; and from this source, we have another strong proof of the Divinity of him who spake, as never man spake. This parable is in perfect keeping with the generality of his addresses to the Jews. While it was impossible to convince them of their helpless condition, the Saviour takes this means to leave a legacy to future generations, subscribed by the hand of Omniscience. His curious workmanship may appear disconnected and confused ; but when the whole is taken together, perfection is perceived to arise in a most won- derful manner, even from apparently discordant material. We would here remark, that the descendants of Abra- ham, according to the flesh, have in this parable, another mighty evidence that He, whom their forefathers igno- rantly crucified and slew, was truly the promised Messiah. And again, as one of their greatest arguments against the New Testament is, that it acknowledges the Old to be from God, and yet repeals the greater part of the laws therein contained, although these laws are often said to be "laws for ever" &c, we trust, that they will see the futility of such an objection, from what has been said concerning the ancient signification of the words com- monly translated "for ever," "eternal," &c. And we indulge the hope, that the time may soon dawn, when that once highly favoured people will turn to Him, of THE EXTENT OF SALVATION. 37 whom the prophets did write, and catch the spirit of him, who although a persecutor of Jesus, yet when converted, laboured more abundantly and successfully than all the other disciples of our blessed Lord and Saviour. With regard to the word fyhu translated "hell" in verse 33, in the New Testament, it never denotes the fu- ture state of the condemned; but rather has relation to the derangements of the present state of existence, as caused by sin. In Matt. xi. 23, and Luke x. 15, w T here our Saviour foretels the degradation of Capernaum, it is used to denote a state of desolation and destruction which should befall the city, in consequence of abusing the exalted privileges extended to them. " And thou, Capernaum, which are exalted unto heaven, shall be brought down to hell." (tut u$ov,) that is, from an exalted, to a degraded condition— from honour and prosperity, to ignominy and adversity. And thus it hap- pened, according to our Saviour's words; for Caper- naum, as well as Chorazin and Bethsaida, were so com- pletely desolated during the wars between the Jews and Romans, that it is difficult to determine their former loca- tion. " And upon this rock I will build my Church; and the gates of hell [&$ov] shall not prevail against it." Matt. xvi. 18 ; that is, all the concentrated powers and ten- dencies of the present evil world, will not be able to de- molish the glorious scheme which I, the Son of Man, am about to establish. This w T e have seen verified, although the persecuted Church was driven into the barren wilder- ness of dark ages, where all the powers of darkness con- spired its overthrow; yet based upon the confession, " Thou art the Christ, the Son of the Living God," it ever stood a monument of God's eternal Mercy and D 38 THE EXTENT OF SALVATION. Truth, and shall so stand, unshaken and unmoved, until it emerges into the unspeakable glory of the Church Triumphant. Peter, after quoting a portion of the 16th Psalm, verses 8 — 11, directly applies it to Christ, "He seeing this be- fore spake of the resurrection of Christ, that his soul was not left in hell, [Ik o,$qv,] neither his flesh did see corruption." Acts ii. 31. Concerning the meaning, here, of u$w 9 much has been written. While some have thought that it alludes to a place of punishment beyond the grave, for various reasons, the most able commentators of the present age reject such a supposition, and regard it as alluding to nothing more than the grave. But it is our belief, that it has relation to the morally and physically deranged condition of the world in which we live, as occasioned by sin. With this sense attached to a&j?, this verse teaches two things: first, the Son was not to continue in the pre- sent world; second, that he would not see corruption: which things were fulfilled, although contrary to the ex- pectation of the Jews, who supposed, that when the Messias would come, he was to remain on earth, and set up his eternal kingdom. The word is also found in 1 Cor. xv. 55, where it is translated "grave." " grave [*U] wlxere is thy victory V* and also in Rev. i. 18; vi. 8 ; xx. 13, 14. But we deem it unnecessary to extend our remarks on this topic any further at present. From its use in the New Testament, that it does not allude to the future state of the condemned, appears perfectly evident. The proper word in the Greek, expressive of that state, is yUwoc. When this word is used, the mind is not left in any doubt of its significa- tion. Thus, "whosoever shall say thou fool, shall be in THE EXTENT OF SALVATION. 39 danger of hell fire." Matt. v. 22, 29. (rh yeenav rov Trv^og.) " Fear him who is able to destroy both soul and body in hell." Matt. x. 28. (b yssviy.) See also Matt, xviii. 9 ; xxiii. 15, 33 : Mark ix. 43, 47: Luke xii. 5. In James iii. 6, yeevva, is used hyperbolically. We trust enough has been said for the present, to prove conclusively that there is nothing in the scripture use of the words w r hich we have just considered, to conflict with the proposition set forth at the head of this treatise, viz : Eternal punishment beyond the grave, com- patible with universal salvation. As we advance in the investigation of those passages of scripture which teach us that as all die in Mam, even so shall all be made alive in Christ, we hope you will be constrained more and more to esteem the exceeding great and merciful provisions which the glad tidings of salvation hold out to fallen man. No doctrine in the whole scheme of redemption is more prominent, glo- rious, and worthy to be esteemed by the Church and the world, than that w T hich it becomes our duty here to dis- cuss. Let it once be received by Christians, and the greatest bane of discontent, w T hich, in our opinion, has ever agitated the Church, will have been for ever banish- ed from its sacred precincts, and buried, where all the weapons of the Man of Sin will soon be, in oblivion. It may indeed be necessary for the Saviour yet to go through the courts of his spiritual temple w T ith a scourge, but, blessed be the name of the Most High, although "weeping may endure for a night, joy cometh in the morning." UNIVERSAL SALVATION. Having examined the scripture use of the words, alu* and alwioq, translated in the common English version "eternal" "for ever," &c. ; and having found that their signification will not in the least conflict with the propo- sition set forth at the head of this treatise, viz : Eternal punishment beyond the grave, compatible with universal salvation, we will now invite your attention to the sub- ject which was secondly proposed for your consideration, and which is as follows : The sacred scriptures teach us, that the salvation wrought out by Jesus Christ was intended for, and will ultimately be made available to, every son and daughter of Adam. With regard to this doctrine, every one who is not dead to the feeling of compassion, will have to acknow- ledge that if true, it is glorious, and every way worthy of the God of Love. The author is not in the least inclined to lean upon man's reason, which has been so perverted by sin, to direct him in the way of life, when God, who cannot lie, speaks so distinctly from the blessed page of inspiration. Bat, perverted as it is, he would not throw aside a gift, for which he cannot be sufficiently thankful. Reason is the weapon which we must often use, if we would stand secure from the encroachments of error. If the believers in the Koran, or the deluded followers of the Man of Sin, would once rightly use this talent, there would soon be an entire demolition of the strong barriers which now 40 THE EXTENT OF SALVATION. 41 keep them in Egyptian darkness. Man should use rea- son, but not abuse it. He should endeavour to bring it back to that degree of perfection which it possessed when first created. This is what God designs should be accomplished ; and if man would faithfully labour in unison with t/ie means which He has ordained, this pur- pose would speedily be effected. While not the least reliance should be placed upon the deductions of the human mind, which is so prone to err, when they are diametrically opposed to the teaching of that blessed volume, which is fully proved to be given by the inspiration of God, yet when it is under the influ- ence of, and guided by infallible truth, it cannot but speak, to a greater or lesser extent, the language of true wisdom. And as true wisdom is the same universally — and as God is the fountain of wisdom, it follows that, that wisdom which he requires man to practise, is the same in kind, though not in degree, which He himself practises towards his creatures. God requires man to love mercy; and every rational being must acknowledge, that he is infinite in mercy. The mercy of a perfect intelligent creature, is a miniature of infinite mercy. In moral, as w T ell as in natural philosophy, a law once ascertained, is universally the same wherever it is in operation : — the sameness is evident, be the examples large or small. As it is true wisdom in, as well as the duty of, men as members of society, to promote the vir- tue and happiness of the whole ; so, whenever this wise law is observed, it is an example of the same in kind with that which characterises the conduct of the Deity towards his creatures. The reason why w 7 e are bound to prac- tise such a law is, that we are under the government of Him, who being the perfection of wisdom, practises it d2 42 THE EXTENT OF SALVATION. himself, and wills us to be wise, as he is wise. A so- ciety of men under the guidance of wisdom, although it would be but as a grain of sand, in comparison with the universe over which God rules, would, notwithstanding, be under a law similar to that which characterises his government. But to advance a step further : if it is true wisdom, as w T ell as the duty of society, to enact laws to punish trans- gressors, and shut them out from all its privileges for a period of time proportionate to the colour of the offence, then this is an example, the same in kind, with that law of justice j which the Creator puts in force in His univer- sal government. But it is also true wisdom, as well as the duty of society, to guide the hand of justice with mercy. That is, it is as much the duty of society, while it punishes the offender, to pity his condition, and employ means for his reformation, as it is to mete out the punish- ment he deserves. This fact once settled, proves that the same law is infinitely enforced in the divine government ; for all those higher virtues which he demands of us to practise, are in kind analagous to his attributes of infinite perfection. Whether we look in the heavens above, or in the earth beneath, we see the law of progression legibly im- printed. We can think of nothing in the government of the Creator, which even has the appearance of non-pro- gressiveness. Generation after generation, the world is furnished with things animate and inanimate, although decay and death is everywhere perceived. Winter lalls: — summer mercifully restores life. The justice of God is continually visiting upon man the reward of transgression, yet mercy is unceasingly at work to heal the wound which justice inflicts. And is it possible to conceive of a mo- THE EXTENT OF SALVATION. 43 rnent, when this attribute of glorious perfection will cease to operate? Having the ability and power to devise means to rescue man from the fires of hell ; yea, having employed means sufficient for the accomplishment of that purpose already, will God in very truth not persevere in His endeavours to pluck them from such exquisite tor- ments ? He requires of man to act differently towards man ! those who practise his commands most perfectly, w r ould in the greatest degree desire, that even devils might be converted, liberated, and permitted to enjoy the smile of God's favour. And shall God, who dwells in them; — who is the cause of such desires, act otherwise? Let us not think more unworthily of God, than of those who are mere reflections of his perfection. Again, let us look at the greatest examples which the history of the world furnishes us, of the natural tendency of the Divine government with respect to the past ; and then ask ourselves, how it is most likely our Father in heaven will act in the future. Adam w T as set a perfect man in the garden of Eden. — God's law was to be the rule of his life : — transgression was to be visited by death. We learn, that as soon as Adam sinned, justice inflicted upon him the punishment due to his crime. But although the sentence of justice was irrevocable, yet mercy step- ped forth, and both devised and instituted the means of his reformation. From being a son of man — a child of wrath — it became the steady purpose of the Creator to exalt him to the amazing height of an affinity with the Son of his love ! And again, man living in the antediluvian world, which must almost have been a paradise in comparison with the world that now is, waxed more and more wick- ed, until it became necessary again for justice to stretch 44 THE EXTENT OF SALVATION. forth his hand and inflict upon him a still greater degree of punishment. Although we see a disposition in man to stand still in his misery, do we perceive in God's government over him, any thing to lead us to the suppo- sition that his mercy has ceased to devise means for his restoration? Why did he take Abraham to himself; or lead Israel out of Egypt ; or give his Son to be a propi- tiation for the sins of the whole world ? If such has been His conduct in the past, is there room for inference, that he will cease thus to act in the future ? He bringeth good out of evil : — he maketh the wrath of man to praise him. Thus it has been, and as God is un- changeable, reason teaches us that thus it shall be. We will now inquire, what scripture directly teaches us on the subject under consideration. The author would here beg leave to say, that he has never consulted the advocates of universal salvation, as it is commonly received in our day, verbally nor by their writings. The conclusions to which he has arrived with regard to the meaning of the various passages which will claim our attention, have been entirely from reference to the scriptures themselves, and in direct opposition to the prejudices of his education. It is not his intention to weary your minds by lengthy arguments; but with as much simplicity and conciseness as possible, to lay before you the truth, as it is clearly revealed. " For if, when we were enemies, we were reconciled to God by the death of his Son ; much more, being re- conciled, we shall be saved by his life. And not only so, but we also joy in God, through our Lord Jesus Christ, by whom we have now received the atonement." Rom. v. 10, 11. We here learn that mankind, while " being enemies," THE EXTENT OF SALVATION. 45 were reconciled to God by the death of his Son. From this fact the apostle deduces an argument, which shows most conclusively, that if God, in infinite mercy, was pleased by the death of his Son, to effect a reconcilia- tion with fallen man ; they, being thus reconciled, should most certainly be saved in his life. The certainty of a fact to be accomplished, is more positively inferred from an event already past. "For if, when we," i. e. " we," the descendants of Adam, " being sinners, were recon- ciled to God by the death of his Son, much more, being reconciled, we shall be saved in (I>) his life ; and" the apos- tle continues, "not only so, butw r e," i. e. w r e Christians, " also joy in God through our Lord Jesus Christ, by whom we have now (at the present time) received the atonement," or reconciliation. Previous to the repent- ance of these Christians, and their faith in our Lord Jesus Christ, they were enemies, although reconciled to God by the death of his Son: now, they had accepted of the rich provisions of mercy, and become "friends" of God, — "joint heirs with Christ." There is a vast difference between God's being recon- ciled to sinners, and sinners being reconciled to God. This distinction must be particularly noticed, or else we involve ourselves in difficulty, and make the apostle ap- pear as contradicting himself. Be it, therefore, distinctly understood; although mankind are reconciled to God by the death of his Son, that none can profit thereby, or " be saved in his life," until they are subdued, or made willing, to accept the reconciliation, by becoming reconciled them- selves ; which can only be effected through faith in Jesus Christ. " But not as the offence, so also is the free gift. For if through the offence of one many be dead ; much more 46 THE EXTENT OF SALVATION. the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many. And not as it was by one that sinned, so is the gift : for the judgment was by one to condemnation, but the free gift is of many offences unto justification. For if by one man's offence death reigned by one ; much more they which receive abundance of grace, and of the gift of righteousness, shall reign in life by one, Jesus Christ : Therefore, as by the offence of one, judgment came upon all men to condem- nation ; even so by the righteousness of one, the free gift came upon all men unto justification of life. For as by one man's disobedience many were made sinners ; so by the obedience of one shall many be made righteous. 55 Rom. v. 15—19. The general tenor of this passage is so manifest, that comment appears unnecessary. " But not as the offence, so also the free gift." « The offence" alludes to Adam's transgression; while "the free gift" alludes to the favour which the Creator extend- ed to the human family, by the institution of the plan of salvation : " For," the apostle continues, « if through the offence of one, many be dead: much more the grace of God, and the gift in grace, which is of one man, Jesus Christ, abounds unto many. 55 " The grace of God" w r hich is extended to the human family, is a consequence of " the free gift" " The gift in grace" (i ia^k h x<*Z iTl ) points particularly to the atonement, voluntarily wrought out for the sins of the world, by our Lord and Saviour Jesus Christ : in consequence thereof, God became re- conciled to sinners. " The free gift," (to %«§»