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emies of the saints, in the new earth, shall not succeed against them. They shall be destroyed. The peace os the new Jerusalem ihal! riot he bro&ety nor interrupted.

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PART THIRD,

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ObjeHions An/iotretf.

BEFORE I enter upon the business of answering objections, I wish to make some preliminary observations.

1. I entertain no idea that any son or daughter of Adam will, or can, be happy without holiness. So long as any person is unholy, that person must; unavoidably be miserable. No text of scripture, therefore, that tends to prove the necessity of holiness in order to happiness, is any objection against that scheme of universal salvation which I adopt.

3. I have no idea that all men will be virtuous or happy, at the resurrection and general judgment. No new testament writer hath extended his ideas so far into the resurrection world as St. John. He hath plainly informed us, that but a part of man. kind shall be so bleffgi and holy, as to have part in the sirst resurrection to happy life; and that a vast multitude, at the close of the general judgment, will be cast into the lake of sire, which is the second death. So that no passage of scripture, that goes: to prove that some will die wicked and unholy; or rise from the grave unholy; or be condemned by the judge, and sentenced to a state of misery, at the close

Of of the general judgment; contains any objection against my scheme of the eventual salvation of all men.

3. No scriptures, which speak of the future misery of the wicked as very great, or of very long duration, afford any objection against the sinal salvation of all men.

4. Any passage of scripture which expressly declares, that it is not the will of God that all men should be saved j or that sixes a positive eternity to the duration of the future misery of the wicked, and no other, is a valid objection against my scheme of universal salvation. If God be unwilling that all men should be saved; or, if he hath any where declared, that the future misery of the wicked shall be interminable j I will readily concede that all men cannot be happy.

With these preliminary observations, I will enter on the examination of Mr. S.'s scripture proof of the eternity of future misery. And I wish the reader would be so kind, as to keep the foregoing observations in view, whilst he is reading the examiaation of Mr. S.'s scriptures.

The xvii. chap, of John, which is one of his scriptures, we have already considered; and, as I think, mown undeniably, not only that Mr. S. hath treated that passage with great unfairness, and disingenuity ; but that the passage is an excellent proof of the sinal salvation of all men. The reader, by turning to p. $3, will sind the entrance on the examination of this scripture. After

After Mr. S. had sinished his observations hd proceeded to other passages of our Saviour's discourses*

He begins his 4th sec. on p. 21, in this manner, "The question whether all men shall be saved, is express* \y resolved by Jesus Christ, in so plain a manner* that it seems stiange any who prosess to believe tha holy scriptures should doubt the event.'* After this what can we reasonably expect, from a divine, a gentleman of good abilities, short of the most plain and positive assertions of our Saviour, either that God is unwilling that all men should be saved, or that the future misery of the wicked will be without end? The passage of scripture he recites is the xiii. chap, of St. Lake, 23—30 verses inclusively. «' Then said one unto him, Lord, are there few that be saved ? And be said unto them, strive to enter in a.t the strait gate: for many, I say unto you, sh ill seek to enter in, and shall not be able. When once the master of the house is risen uo, a;id hath shut' to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open to us: and he shall answer and say unto you, I know yon not whence you are: Then shall ye begin to say, we have eaten and drunk in thy ptesence, and thou hast taught in our streets. But he shall say, I tell you, I know you not whence you are; depart from me, ye workers of iniquity. There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets

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in the kingdom of God, and you yourselves thrust out.'*

If we should allow this to be a representation of the sentence of the eternal judge, at the conclusion of the general judgment, excluding some from heavenj and dooming them to a place of misery; still it is no proof that these very persons, thus excluded from heaven, and doomed to misery, shall not be saved; or that their misery shall never terminate. So that there is not a single word in all this passage which affords the least objection against the salvation of all men.

If Mr. S. had proved that the present lise is the only probation time for mankind; then such a passage, as the above, might have been well introduced, as proof that some will never be saved. But till he shall have done this, such scriptures are not to his purpose. Yea, I will concede more to Mr. S* If he will produce one single passage of scripture, that renders it as probable that this lise terminates man's state of trial, as the passage in St. John, which We have considered, renders it probable that it will not; I will freely allow him to cite such passages as this of our Saviour in proof of eternal misery. And I think this a fair concession.

St. John hath expressly mentioned a sirst resurrection to lise } plainly giving us to understand that there will be a second.

Yet, Wonderful as it may seem, Mr. S. fays, presently after citing this scripture, "Many shall never Q be

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