human body can consist with the pain of its members. But enough has been said to confute this absurd notion. Confute it, did I say? It needs no other confutation than the bare statement of the proposition. For the notion that the greatest happiness of the whole requires the endless misery of a part, and that the saints in heaven will rejoice at the torment of the damned, "Is a monster of so frightful mein, To be rejected needs but to be seen." Now the doctrine of endless misery must stand or fall with the notion above stated. Every person, therefore, who is not willing to acknowledge that the saints in bliss will rejoice at the misery of their fellow creatures, and that the greatest happiness of the whole requires the infinite torment of the greater part of the members which compose it, must, if consistent, reject the doctrine of never ceasing misery. 2. We do not believe in endless misery; because it is incompatible with the acknowledged attributes of the Deity-That God is a being of infinite wisdom, goodness, and power, the scriptures abundantly assert, and all Christians admit. As God is infinitely perfect, he could reap no advantage from the creation of man. Therefore, the happiness or misery of the creature must have been the motive by which our heavenly Father was actuated in bringing man into being. As God is infinitely good, he would desire the happiness of all his creatures. And his prescience enabled him to know the precise state of every individual before he was created. Now if God had foreseen that a single individual would be an infinite loser by his existence, his goodness would have prompted him to let that being sleep in unconsciousness. Man certainly must have been guiltless in a state of non-existence, and to call an innocent non-entity into being for the express purpose making him infinitely miserable, must be an act of ruel injustice. As God is infinite in goodness, he must have designed the ultimate happiness of mankind; as he is infinite in wisdom, he must have wisely adapted means to this end; and as he is infinite in power, he will carry his plan into execution, and this will result in universal felicity. To say that God did not design the happiness of all, is to deny his unlimited goodness. Το say that he will be frustrated in his scheme, is to deny his infinite wisdom. To admit, as most Christians do, the benevolence of the design and the wisdom of the plan, and yet to contend that all will not be made happy, is to deny his almighty power. All therefore, who believe in endless misery must, if consistent, deny either the infinite wisdom, goodness, or power of the Almighty. Again; the scriptures assure us that God loved mankind, when they were ungodly, sinners, and enemies.* All professed Christians acknowledge that God is an unchangeable being. Now as God loved his creatures, when they were dead in sin, it is certain that he will love them eternally, for he changes not; and hence it is evident that he will not cast them off forever. Thus do the perfections of Jehovah secure the endless felicity of all his creatures. 3. We do not believe that any will be cast off forever ; because God desires the happiness of all men.-"As I live, saith the Lord God, I have no pleasure in the death of the wicked, but that he turn and live." "He is not willing that any should perish," but "will have all men to be saved, and come to the knowledge of the truth."† From these texts, and many others which might be quoted, we learn that it is the will and pleasure of God, * See Rom. v. 6, 8, 10. † See Ezek. xxxiii. 11. Eph. ii. 5, 6. 2 Pet. ii. 9. John iii. 16, 17. 1 Tim. ii. 4. that all men shall ultimately repent and become happy. And can we suppose that God desires an event which he is unable to accomplish? Surely not; for this would make him an imperfect being. The infinite wisdom and almighty power of God are sufficient to accomplish his pleasure. Thus St. Paul says, "God worketh all things after the counsel of his own will." The Almighty saith, "My counsel shall stand, and I will do all my pleasure." Since it is the will of God that all men shall be made happy, and he works all things after the counsel of his own will; since it is his pleasure that none shall be cast off forever, and all his pleasure will be accomplished, it is morally certain that all intelligent beings will become holy and happy. 4. We do not believe that a part only will be made happy; because Christ died for all men.-There is no truth more clearly revealed in the scriptures than the universality of the atonement.-We are not only told that Christ died for "sinners," and the "ungodly," but that he "gave himself a ransom for all," "tasted death for every man," and "is the propitiation for the sins of the whole world." Can we admit that God has reprobated any of his creatures to ceaseless anguish ? Surely not; for he has sent his Son to die for all men. can we suppose that Jesus suffered to no purpose, or spilt his precious biood in vain? This must be the case, if any perish for whom he died. For certainly it must be in vain to those who are endlessly unhappy. But we cast a reproach upon the economy of God, and upon the suffering of his Son, by saying that any will finally perish for whom he suffered on the cross. Now those who contend for the salvation of the elect, rely solely upon the atonement of Christ. But if the salva * Eph. i. 11. Isa. xlvi. 10. 1 Tim. ii. 6 Heb. ii. 9. 1 John ii. 2. And tion of the elect is certain, because Christ died for them, then the happiness of all men is certain; for we have already shown, that he tasted death for every man, that "he might be for salvation to the ends of the earth."* Christ died for all, and we are expressly told that the blood of Jesus cleanseth from all sin; that he shall see of the travail of his soul, and be satisfied; for the pleasure of the Lord shall prosper in his hands.† 5. We do not believe that a part of the human family are to welter in the gulf of endless despair; because the gospel was designed for all, and all are called upon to repent and believe.-Christ directed his disciples to "go into all the world, and preach the gospel to every creature." "God commandeth all men every where to repent "§ "Ho, every one that thirsteth, come ye to the waters." Thus was the gospel designed for all men without exception. And this is conclusive evidence. that God has not predestinated any of his creatures to endless damnation. Why should the gospel be preached to all, if a part only have an interest therein? All men are invited to the gospel feast, and if provision is made only for a part, these invitations are mere mockery, hollow and deceptive. But our God cannot be charged with duplicity; we therefore, reject this absurd notion. We are all commanded to receive the record of the gospel, and "this is the record that God hath given us eternal life, and this life in his Son." Hence Jesus Christ is called the "Savior of the world." 99** 6. We do not believe that any of God's creation will be finally rejected; because Christ prayed for all, and we are commanded to follow his example. In the 17th chapter of John, Jesus intercedes for the whole human *Acts xiii. 47. Mark xvi. 15. [sai. lv. 1. 1 John iv. 14. + 1 John i. 7. Isai. liii. 10, 11. ¶ 1 John v. 11. kind. He supplicates first, for himself; secondly, for his disciples; thirdly for believers; and lastly for the world. He prays that the world may believe; and "he that believeth shall be saved," saith the Lord. Again; he prays that the world may know that the father sent him. In the third verse of this chapter he says, "this is life eternal, that they may know thee, the only true God, and Jesus Christ whom thou hast sent." Thus our Lord prays for the salvation of the world. He prays that they may exercise that faith which will entitle them to salvation, and possess that knowledge which is life eternal. Christ's prayer on the cross is equivalent to a prayer for all men. He there prays for the salvation of his murderers. And as he prayed for these vile characters, we may safely conclude he would pray for all men. Now all will admit that Christ prayed in faith. And the prayer of faith shall be answered. "Ask, and it shall be given you," is the language of scripture. The prayer of Jesus, therefore, will be granted, and the happiness of all men will come into event. Christ prayed for all, and we are not only commanded to follow his example, but have an express exhortation to pray for all men, even for wicked kings, and usurping despots.* Now who in his senses can suppose that God would command us to pray in faith for the salvation of all, unless it had been his intention to make all partakers of salvation? All pious men have adopted the practice, and if a single individual has ever prayed in faith, his prayer will be granted. 7. We do not believe in interminable torture; because we are commanded to do good to all, and to forgive all. We are commanded to forgive our brethren seventy times seven, to love our enemies, to do good to those who hate us, to overcome evil with good, &c.t Here 1 Tim. ii. 1. + Matt. xviii. 22. v. 39. 44. Rom. xii. 21. |