Treatise on Atonement Section 9

If the apocalyptical beast be worshipped to an endless eternity, it follows that his worshipers will be tormented as long. Until it is proved, that some will worship this beast, in another world or endlessly in heaven it cannot be proved from this passage that any will be tormented, in another world or endlessly in heaven. It is said in the next text, that the worshipers of the beast have no rest day nor night. If it can be proved that day and night are reckoned in eternity, or in another world, our opponent has better ground for his argument than we think he has.

This beast is undoubtedly Antichrist; the worshipers of the beast are apostatized Christians, of all denominations since the Christian apostasy. They have always been in wars and commotions, and have had no rest; and as for their being tormented in all their public worship, with fire and brimstone, no argument is necessary to make it obvious.

Another objection which has often been stated against the salvation of all, stands in a pretended axiom, "A God of mercy is a God unjust." The force of this pretended axiom as used against the salvation of all, is, if God should do justly by all, he would be an unmerciful being: or if he should show mercy to all, he would be unjust. There is nothing self evident in this statement that we can see, but its own want of propriety; it represents justice and mercy at an eternal variance. According to this axiom and the argument deducible from it, justice may be compared to a hungry monstrous wolf in pursuit of a number of lambs, and mercy to the shepherd, who is obliged to give up a large number of them, to gorge his omnivorous appetite, while Mercy makes off with the rest. We have already refuted the idea of justice requiring the endless misery of the creature: and until that notion can be supported by scripture, or reason, an objection against the salvation of all cannot be stated, from the nature of justice. We have also showed, that in order for justice to require the endless misery of any moral being, it must of necessity, require the endless continuance of sin; that which, nothing is more absurd. Again, it is objected, as many are going out of this world daily, in a state of sinfulness and unreconciled to God, and there being no alterations in the soul, for the better, after it leaves this natural life, millions must be miserable as long as God exists. The force of this objection stands on the supposition that there is no alterations for the better after death. Could this supposition be proved, we grant it would substantiate a formidable, and (we think) as unanswerable objection against the final holiness and happiness of all. We have often heard the objection made, but never heard an evidence brought from scripture, or reason, to support the declaration. Divines, being sensible of the need of scripture to support this (their) supposition, have, very liberally, been at the expense of making some; and the notable passage which they have coined, and brought into very frequent use, is not to be found in the scriptures of the Old or New Testament; but is frequently to be heard from the pulpit, read in many of their writings, and recited by many of their adherents. It is as follows: "As a tree falls, so it lies; as death leaves us, so judgment will find us." We shall not contend about a different explanation of this addition to the scripture, from the usual one; but will only say, if the thing, which our opponents would prove by it be true, that souls cannot be altered for the better, after death, all our Christian people must remain eternally as they are in this world of infirmities.

Again, many contend, that God deals with mankind as free moral agents: that he sets life and death before us, and leaves us to make our own choice, and to fare accordingly. That, as our eternal state depends on what use we make of our agency, millions will prove rebellious, and therefore miss salvation. But we ask, if one soul can obtain salvation on the principle of moral agency, why another cannot as well? If it be granted he can, we ask again, why all cannot, as well as any: If it still be granted, we say, as we have before said, that which can be done may be done; therefore, the objection fails again. But the objector will say, it renders universal salvation uncertain; we answer, no more than it renders eternal damnation uncertain. All may be lost forever, as well as one, therefore our opponent's hopes are subject to the same shipwreck to which he would expose ours. We would further inquire, if God deal with man upon a system of moral agency, is it God's revealed will that all should be saved, agreeable to their agency? If it be granted that it is, we further inquire, whether God's will, in the moral agency of man, will be eternally frustrated? If not, no objection stands against universalism, but the proposition, on which our opponent endeavors to substantiate an objection favors the doctrine, as far as it goes.

In our observation on the liberty of will, we have given some of our ideas concerning free agency, as it is generally understood; but moral agency may be very differently understood by different persons. If, by moral agency, be meant an ability to love an object or objects, which appears agreeable, we have no objections to make; but if it mean an ability to hate that which appears disagreeable, we contend, no such agency exists, in any being, within the compass of our knowledge.

It is certainly reasonable to suppose, that all the agency possessed by man, was given him by his maker: and that, when God gave him his agency, it was for a certain purpose, which purpose must, finally be in every way answered, providing God be infinitely wise. We cannot but think it incorrect, to suppose, that God ever gave any creature an agency to perform that which he never intended it to perform. Then if any soul be made endlessly miserable by its agency, it follows, that God gave this soul this agency for that unhappy purpose; and if any be saved by their agency, God gave them their agency for that blessed end. If any wish to make a different use of agency, let them state fairly that God gave man an agency intending man's eternal salvation thereby; but man makes a different use of his agency, from what God intended, whereby the gracious designs of Deity are forever lost!

If our opponent will not fix his agency on some of the above noted principles as it respects the issue of the argument, we are sure he can do nothing with it to any effect. If agency be stated on the principle of God's intending the creatures salvation by it, and it will be granted, that his will, in the affair, will be done, it is an acknowledgment of the doctrine for which we contend. But if it be stated, that although God gave man his agency, for the glorious purpose of his endless bliss, yet his purpose may fail, could this statement be proved true, it would, not only, refute universal salvation, but everything else, as being a divine system, on which we may, with any confidence depend.

One of the objections on which the enemies of universal holiness and happiness put much dependence, and which they frequently urge against the doctrine is stated from the force of unlimited words, as they find a few of them in the scripture applied to the misery of the wicked. The force of this objection, we remove, by proving that unlimited words are applied to things and events which are not strictly eternal, or endless; and surely, the candid reader will acknowledge this way of reasoning is just, and by no means evasive. We shall not labor this point largely, for it has been done faithfully by an able author, whose works are among us. We will only introduce a few scriptures, and make some observations on them, for the benefit of those of our readers who have not seen the masterly work referred to. Careful look at these words and their original meaning will more than satisfy the unbiased reader. Notice Genesis 17:7- 8 God speaking to Abraham, "And I will establish my covenant between me and thee, and thy seed after thee in their generations for an everlasting covenant; to be a God unto thee, and thy seed after thee, the land wherein thou art a stranger, all the land of Canaan for an everlasting possession, and I will be their God. (verse 13) "He that is born in thy house, and he that is bought with money, must needs be circumcised; and my covenant shall be in your flesh, for an everlasting covenant." In the above passage, the land of Canaan is called an everlasting possession. Will our opponent contend the word everlasting here means eternal. Will he contend, that Abraham now possesses the land wherein he was then a stranger, or that his seed do, or will, possess the land as long as God exists. If not the objection is given up.

Again, the covenant of the circumcision of the flesh is called an everlasting covenant. Will the objector contend that the covenant of the circumcision of the flesh is still in force and that it will remain in force as long as God exists? It is evident from scripture that these ordinances and this covenant are removed, and succeeded by another covenant which is called "a better one" Hebrews 8:6-8. "But now hath he (Jesus) obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises. For if that first covenant had been faultless, then should no place be sought for the second. "For finding fault with them, he saith, Behold the day cometh, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah." Then in Hebrews 9:10 the apostle argues that the ordinances of the first covenant were imposed on the people until the time of reformation, "which was a figure (type) for the time then present in which were offered both gifts and sacrifices, that could not make him that did the service perperfect, as pertaining to the conscience; which stood only in meats and drinks and divers washings and carnal ordinances, imposed on them until the time of reformation," And in Genesis 48:3, 4, "And Jacob said unto Joseph, God Almighty appeared unto me at Luz in the land of Canaan, and blessed me; and said unto me, Behold I will make thee fruitful and multiply thee and I will make thee a multitude of people; and will give this land to thy seed after thee, for an everlasting possession?" and he further said, in the blessing of Joseph, "The blessings of thy father have prevailed above the blessing of my progenitors unto the upper most bounds of the everlasting hills." Then Exodus 40:15 "And thou shall anoint them (Aaron's sons) as thou anointed their father, that they shall be ministers unto me in the priest's office; for their anointing shall surely be an everlasting priesthood throughout their generations." Lev. 16:34. "And this shall be an everlasting statute unto you, to make an atonement for the children of Israel, for all their sins once a year; and he did as the Lord commanded Moses." The reader may learn the abolishment of the priesthood, that here is called an everlasting priesthood. Hebrews 7:11, 12. "If, therefore, perfection were by the Levitical priesthood, (for under it the people received the law) what further need was there that another priest should rise after the order of Melchizedek, and not be called after the order of Aaron? For the priesthood being changed there is made of a necessity, a change also of the law." Jonah 2:6, I went down to the bottom of the mountain; the earth with her bars were about me forever; yet hast thou brought up my life from corruption." Many more passages of scripture might be quoted to clear this point of argument, if more were necessary; but depending some, as we ought to, on the candor of our reader, we forebear to be tedious. In the next place, we will take notice of a number of scriptures which are in connection, all of which have been erroneously applied to the future, and endless misery of mankind. Mal. 4:1 "For behold the day cometh, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch." Mat. 3:10, "And now also the axe is laid unto the root of the trees: therefore every tree that bringeth not forth good fruit is hewn down, and cast into the fire." Verse 12, "Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire." Mat. 5:29, 30 "And if thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee, that one of thy members should perish, and not the whole body should be cast into hell." Mat. 13:30, "Let both grow together until the time of the harvest: and in the time of the harvest I will say unto the reapers, Gather ye together first the tares, and bind them in bundles to be burn them: but gather the wheat into my barn." The whole of the 25th chapter of Matthew, which is too lengthy to be copied (will the reader please stop and read that chapter in its entirety) and 2 Thess. 1:7-9 "And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, in a flaming fire taking vengeance on them that know not God, and obey not the Gospel of our Lord Jesus Christ: Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power;" There are many more scriptures of the like nature of the above quoted to which we should be glad to attend, if it were not for swelling this work too large. We will, however, after we have answered these in their order, take into consideration some others of a different kind. Those which we have quoted respect that dispensation which is represented by fire, therefore, in all these passages it is evident the same fire is intended. "For behold the day cometh, that shall burn as an oven." In this same chapter this day is also called the great and dreadful day of the Lord, who promised to send Elijah the prophet before the day come, whose business it was to turn the hearts of the fathers to the children and the hearts of the children to the fathers, lest the Lord should smite the earth with a curse.

We inquire, first, concerning the coming of the prophet in order to fix on a time for the commencement of the day of the Lord. That Elijah and Elias are the same in scripture, no doubt should be entertained (Compare James 5:17 and 1 Kings 17:1), Mat. 17:12, 13. "But I say unto you, That Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the son of man suffer of them. Then the disciples understood that he spake unto them of John the Baptist." By this and other scripture, it is evident that the coming of Elijah the prophet was fulfilled by the coming of John the Baptist.

This evidently justifies the belief that the great and dreadful day of the Lord, of which Malachi spoke would soon follow the coming of John the Baptist. Agreeable to this fact, we find all that is written in the New Testament on this subject. By careful attention to the instructions of Jesus, we shall find that all these scriptures were fulfilled in the generation in which he lived in the flesh. Matt. 16:27, 28,  "For the Son of man shall come in the glory of his Father with his angels; and then shall he reward every man according to his works. Verily, I say unto you, there be some standing here which shall not taste death, till they see the son of man coming in his kingdom." Respecting this passage, we desire the reader to notice the following particulars: first, Jesus speaks of his coming in the glory of his Father, with his angels at sometime in the future. Second, he is careful to state as the principal fact communicated in this passage, that when he should so come as he had described, he would render unto every man according to his works. Here we have a statement of a certain time, which would be a day of judgment, in which every man would receive according to his works.

This day of judgment is unquestionably the day of judgment elsewhere spoken of in the teaching of Jesus, and his apostles third. Jesus is careful to fix the time of this judgment, not to a day nor an hour, but emphatically does he limit it within the life time of some of those with whom he spoke. Of this day of trial, we read again, Mark 8:38, 9:1 "Whosoever, therefore, shall be ashamed of me and my words, in this adulterous and sinful generation, of him also shall the son of man be ashamed, when he cometh in the glory of his Father, with the holy angels, and he said unto them, verily I say unto you that there be some standing here which shall not taste of death until they have seen the kingdom of God come with power." Here again, we request the reader to observe that the same particulars which were noticed in respect to the former passages are found to be contained in this one. Luke 9:26, 27 "For whosoever shall be ashamed of me and my words, of him shall the Son of man be ashamed, when he shall come in his own glory, and in his Father's, and the holy angels, but I tell thee of a truth, there be some standing here, which shall not taste of death, till they see the Kingdom of God." What we desire the reader to observe in the former passages, he will also notice in this. Should the objector contend that the coming of Christ, in his glory, with his angels, to reward men according to their works as set forth in the preceding passage cannot be the same as his coming at the end of the world, of which mention is made in Matthew 24: we reply, by informing him that if he will so far divest himself of his prejudices of his education as to give this subject a candid investigation, we soberly believe that he will arrive at an entire conviction that the coming of Jesus at the end of the world of which he speaks in Matthew 24, did correspond with his coming as expressed in those passages above quoted, and did take place in the generation in which he lived on earth. But we deem it expedient to show that not only the coming of Christ, as pointed out in these scriptures, but also that the "great and dreadful day of the Lord" which was to burn as an oven, by which all the "proud, yea, and all who did wickedly became stubble, also came in that generation, and that this day was the end of the world (age) of which Jesus spoke in Matthew 24; furthermore, that we have the following account of the same end of the world in Matthew 13:40-42, "As therefore the tares are gathered together and burned in the fire; so shall it be in the end of this world (age). The son of man shall send forth his angels and they shall gather out of his kingdom all things that offend, and them which do iniquity, and shall cast them into a furnace of fire; there shall be wailing and gnashing of teeth." and moreover, within the same specified period all the dreadful judgments which he denounced were fulfilled. Keep in mind how careful Jesus stated in the passage above quoted, that some of them to whom he spoke should live to see the time of his coming with his angels, to render unto every man according to his works and pass to examination of other passages. Matthew 10:23 "But when they persecute you in this city, flee ye into another; for verily I say unto you, ye shall not have gone over the cities of Israel till the son of man be come." Here take particular notice of the following circumstances, first the Divine Master is giving his disciples special directions in relation to the prudence which they would need to exercise while accomplishing the labor to which he had appointed them. Second, for a season this caution would be necessary on account of the persecution to which his disciples would be exposed; but they were encouraged to expect a change in their lifetime for their benefit when Jesus should come according to his promise. In support of this fact see Luke 21:28-32 "And when these things begin to take place, then look up and lift up your heads; for your redemption draweth nigh. And he spake to them in a parable; Behold the fig tree, and all the trees; when they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand, verily, I say unto you, this generation shall not pass away till all be fulfilled." Thus, the Divine Master certifies his disciples that they should not have passed over the cities of Israel till he should come, this was fixing his coming within the time of their ministry. Look next at the war which Jesus denounced on his enemies, the Jews, as recorded in Mat. 23: after a lengthy and a most severe annunciation of war on the scribes and pharisees, Jesus brings this last address to them to a close, as follows: "Fill ye up the measure of your fathers. Ye serpents, ye generation of vipers! How can you escape the damnation of hell? Wherefore, behold, I send unto you prophets, and wise men, and scribes; and some of them ye shall kill and crucify; and some of them ye shall scourge in your synagogues and persecute from city to city: that upon you may come all the righteous blood shed upon the earth, from the blood of righteous Able unto the blood of Zacharias, son of Barachias, whom ye slew between the temple and the altar. Verily I say unto you, all these things shall come upon this generation. Oh Jerusalem, Jerusalem, thou that killeth the prophets and stonest them which are sent unto thee how often would I have gathered thy children together even as a hen gathereth her chickens under her wings and ye would not! Behold your house is left unto you desolate. For I say unto you, Ye shall not see me henceforth, till ye shall say, blessed is he that cometh in the name of the Lord." Let the reader be careful to observe that according to the passage, the damnation of hell and all the war here denounced were to come on that people in that generation.

Section 10