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either ignorantly or wilfully MISREPRESENTS our views. We believe in no salvation that is not wrought out through a compliance with all gospel conditions and terms. We believe all men will be saved, because all will comply with the conditions of salvation, viz : repentance of sin, and faith in Jesus Christ as the Son of God, and the Savior of the world. To bring mankind to a compliance with these conditions, was the very work committed to Christ by his Father. And having all faith in his ability to finish the work he came to perform, we believe that every human soul will, either in the present world or in the future, be ultimately brought into the gospel kingdom through repentance and faith. Hence all the Elder has said in regard to " unconditional salvation, has been a wasting of time and breath. As to "absolute” salvation-i. e. complete salvation, I know of nooiher. Perhaps my friend believes in a man's being half saved, and the other half not saved! But we have an idea that a creature is not saved at all, until he is completely saved !

In this Negative Argument he proceeds to notice several passages of scripture which Universalists introduce in support of the doctrine of the world's salvation. My friend's criticisms on these passages might have been more to the point, had he waited until I introduced them in the regular train of my Arguments. But being exceedingly hard pressed for matter, he undoubtedly was compelled to anticipate my scripture evidences under the delusion that it might be to his advantage to forestal the minds of the audience in respect to their meaning. I have no doubt he believed it would be easier to notice these passages before I introduced them, than afterwards. In falling into this mistake, however, he but proves the wisdom of Solomon's declaration" He that answereth a matter before he heareth it, it is folly and shame unto him."-(Prov. xviii. 13.) The passages he has noticed, will in due time, be introduced in their appropriate places. And the plain and evident meaning which they carry, will show the folly of his attempts to destroy their force, and fritter them away into nothingness. In the mean time, I cannot refrain from calling upon the audience to notice the design of his labors in this department. For what were all his glosses, and criticisms, and sophisms introduced ? To speak plainly, they were designed to take away God's words from his own mouth, and place those of Elder Holmes in their stead—they were designed to contradict and deny, the most clear and emphatic declarations Jehovah has ever vouchsafed to make to man. When God promises he will bless ALL the nations, kindreds and families of the earth, in Christ the seed of Abraham, my friend would have you believe God means he will in reality bless but a Part! When the Apostles insist that the Father sent the Son to be the Savior of the world, he would have you suppose they only meant a part of the world. When St. Paul declares positively, that God will have

all men to be saved, the Elder would fain make you believe he meant, but a PART of all men! To the same end are his labors on other and like passages.

Mr. Holmes mentions a little tract entitleil “One Hundrel Arguments in favor of Universalism," by Rev. Thos. Whittemore, Boston. He declares that I have chiefly taken my proofs froin this pamphlet. I beg the gentleman's pardon, in denying the allezation. My arguments were drawn legitimately and directly from the scriptures-as the audience and the world will plainly see, if my opponent does no:. But the Elder's indignation is greatly stirred up by this little tract. He becomes so exasperated against it, as to fall to calling it hard names ! He insists that instea i of Oae Hundred Arguments, it should be denominate i One Hun Irel Sophisms!! Our hearers willbe not a little surprised at this fulmination, when they understand the character of this tract. What is it that so deeply wounds my friend? It is a collection of One Hundred passages of scripture!!! And these the Presiding Elder stigmatizes with the name of One Hundred Sophisms!!

This charge of sophistry against the word of the Most High, would be rather serious, were it not that it was probably uttered in a fit of desperation, that deprived him for the moment of selfcontrol! My friend is not alone in the trouble this “ Hundred Arguments” has given him. For the last ten or fifteen years, that small book, has been a source of unceasing torture to the great body of partialist clergy in our country. That One Hundred

passages of scripture, all clearly teaching the salvation of the entire race of man, should be brought together in a body, and circulated among the people, dispelling the shades of darkness, and setting forth the true scripture doctrine on this subject, has been "gall and wormwood" to our limitarian friends. But their oppcsition to its circulation has been in vain. The people will read it-and what is better, they will believe it, despite all outcries of sophistry! It has thrown more light on the public mind upon the teachings of the scriptures respecting God's purposes and the extent of salvation, than all the preaching of the “ Evangelical" ministry since the days of the Reformation.

In his seventh Negative Argument, the gentlemen says, in reference to 1 Tim. ii. 4, that with all my Greek I have not shown that “thelei,” [Will,) means any thing more than God's willingness that men should be saved. "I hardly know what name to give this declaration. Is my opponent unfortunately forgetful, or is he disposed wilfully to misrepresent Facts, and determined to make up in naked assertions wholly unfounded, what he lacks in sound argument? Be this as it may, to satisfy the audience of the reckless nature of this assertion, I beg them to recall my argument on the Will of God. In that argument I showed by rull scripture illustrations, that "thelei,is never applied to God in the Bible, except to represent his Will of Purpose and Determination..

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I proceed now to my Sixteenth Argument. It is drawn from

THE DESIRES AND PRAYERS OF THE RIGHTEOUS. Proposition.-1. The righteous pray for all men--that all may become holy and happy. This is the sincere desire of their souls. 2. The prayers and desires of the righteous shall be granted.

Proof.-1. The Righteous pray for all men. This proposition I presume will not be controverted. When a righteous man, a christian, prays, he does not beseech God to send any of his creatures to dwell in sin and woe forever. It is possible for a man to utter such a prayer ; but he could not be a righteous man. He would be a hardened, cruel, sin-approving, pain-loving wretch. The utterance of such a prayer would be the highest evidence of the truth of total depravity. When the truly righteous pray, they include all men in their prayers. These beseech God to touch all hearts, to purify all souls, to convert the whole world and bring the entire race of humanity to reformation, holiness and happi

While the other prayer would be the most awful that man or devil could make, this would be the most pure, holy, and godlike that men or angels could utter! What greater or better thing could be prayed for, than the universal prevalence of righteousness

that Christ's spirit would sanctify every heart in the universe ? Does not Elder Holmes pray thus ? Does he not beseech God to bring sinners-all sinners-to repentance? I hope for his own credit, and for the credit of the christian ministry, he will not deny this? Of course he prays that this may be done in a proper manner-i. c. in God's way—through repentance and compliance with the terms of salvation. Thus pray all believers in the world's salvation.

If my opposer and his partialist brethren do not pray in this manner-if they do not pray for all men--they violate one of the plainest injunctions of the New Testament. "Iexhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men ; for kings, and all that are in authority:"-(1. Tim. ii. 1, 2.) This is the very first thing to be prayed for, when Christians approach the Throne of Grace."I exhort that first of all," etc. Why should we thus pray for all men ?--" For this is good and acceptable in the sight of God our Savior."—(v. 3.) It is good and acceptable to God, that prayers should be made for all men. Why is it good and acceptable to God, to have all men prayed for? The Apostle goes on to give the reason. Because God "WILL HAVE ALL MEN to be saved, and to come unto the knowledge of the truth.”—(v.4.) This is a very good reason. If it was not God's determination to have all men to be saved, why does he direct that prayers shall be made for them ?

Dr. Adam Clarke gives the same reason why we should pray for all men. He says--" Because he Wills the salvation of all men, therefore he Wills that all men should be prayed for. In the face of such a declaration," continues the Doctor, “how can any christian soul suppose that God ever unconditionally and eternally reprobated any man? Those who can believe so, one would suppose, could have little acquaintance with the nature of God, or the bowels of Christ."-(Dr. C. on 1 Tim. ij. 4.) The Doctor's question is very sensible! Sure enough! And in return allow me to ask my Methodist brother, how any intelligent mind can suppose God would ever create a human being plainly foreseeing that his existence would terminate in eternal woe and sin? " Those who can believe so, one would suppose, could have little acquaintance with the nature of God, or the bowels of Christ."

The ancient Christian Fathers prayed for all men. St. Cyprian, who lived in the third century, in his defence before the Roman Pro-consul, said: "We (i. e. we christians,) pray to God not only for ourselves, but for all mankind, and particularly for the Emperors."-(Dr. Clarke on 1 Tim. ii. 2.) David prayed"O let the wickedness of the wicked come to an end.”—(Ps. vii. 9.) The Poet most beautifully describes an aged minister uttering such a prayer as the Apostle directs.

" He prayed for all men !
And as he dwelt upon the love which would,
At some far period, bring all wanderers back,
Unto their Father's house, his whole frame shook
With strong emotion, and his voice grew faint,

Till he could speak no more.”—Mrs. J. H. Scott. Still more positive am I, that I shall not be disputed when I declare that righteous men, that true christians, DESIRE the salvation of all mankind. What kind of a christian must he be, who does not desire that all should repent, come to Christ, be filled with his spirit, and become happy! A very depraved man may have no such desire. Indeed cruel, revengeful men, entertain no feeling of this description. While they are wicked, they love no such doctrine, and no such thought, as the salvation of all. They want some place of torment, into which they ardently hope their enemies may be plunged forever! That is the doctrine the depraved like. Hence they are so frequently imprecating terrific anathemas of eternal damnation, on the souls of those who excite their anger. Anathemas which, alas! that it must be said, they have learned by hearing them so often thundered from the pulpit!! But when such a wicked man becomes truly converted, and breathes in the Christian Spirit, the first fruit of his change of heart, is that all his disposition to denounce endless wrath on his fellow-beings, and all love of such an idea, vanishes from his mind. He becomes immediately filled with a desire that the same forgiveness which has been granted him, may be extended to all men! Then he desires the salvation of the WORLD.

Then he loves the thought that all shall come to repentance and salvation! Is not this the desire of every new convert ? Are they not then truly Universalists?

There is this most extraordinary and marked distinction between the different doctrines supported by the brother opposite, and myself. While I must not, and cannot PRAY nor desire that eternal sin and wretchedness may be the doom of any human being-while the Bible no where calls upon me to utter such prayer, or entertain such desire--my opponent can and will both pray and desire that ALL MANKIND may be brought to forsaké sin, and obtain holiness and happiness!! His Bible expressly Ex• HORTS him to such prayers.

Where does such a desire come from, except from God? And if he gave it to man, does he not possess it himself? Can a stream rise higher than its fountain ? Can the creature's desires be more expanded, more benevolent and holy than the Creator's ? Is there not the same desire in Christ, and angels, and all who dwell in heaven. And if this Desire is so mighty in the soul of the Christian, as to lead him to bring all men to the feet of Jesus in repentance and love, had he the power, will not a similar desire in God-yea, an infinitely stronger desire, lead him, in his own good time, to do this great and good work? Has he not abundance of power to complete so great and glorious an enterprise ?

2. The Prayers and Desires of the righteous shall be granted. “The prayer of the upright is his delight."--(Prov. xv. 8.) “ He heareth the prayer of the Righteous."-(Prov. xv. 29.) will fulfil the desire of them that fear him."-(Ps. cxlv. 19.) “ The desire of the Righteous shall be granted."-(Prov. x. 24.) If the Prophets of old, the Apostles, the early Christian Fathers of the first centuries, all prayed for the salvation of the entire human race, as we have seen--if all righteous men, all true christians, in succeeding ages, and in the present day, sincerely pray for, and ardently desire, the reformation and salvation of all men--and if the prayers and desires of the Righteous shall be GRANTED by the same God, who moves them thus to pray, the argument is complete--all will eventually be brought to holiness and heaven.

My Seventeenth Argument is drawn from

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PROPOSITION.-1. God has promised to bless all mankind in Christ and to bring them to holiness and happiness. 2. God's promises will ultimately all be fulfilled.

Proof.-1. God has promised to bless all mankind in Christ, and to bring all to holiness and happiness. The careful reader of the Bible, will find therein two classes of promises, viz. Conditional and Unconditional. The Conditional Promises are those predicated on man-on his compliance with certain stipulations and conditions.

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