UNIVERSALISM NOT OF THE BIBLE.

PART I.

EXAMINATION OF SCRIPTURES IN CONTROVERSY BETWEEN UNIVERSALISTS AND BELIEVERS IN FUTURE AND ENDLESS PUNISHMENT.

I. "And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing: and I will bless them that bless thee, and curse him that curseth thee; and in thee shall all the families of the earth be blessed."-Gen. 12:2, 3. Repeated chapter 18: 17, 18, also 22:13, with this variation, "In thy seed shall all the nations of the earth be blessed." This is repeated to Isaac, chap. 26: 4, and to Jacob, chap. 28:14. In Acts, 3:25, where Peter quotes it, the phrase "all the kindreds of the earth," occurs.

This promise is often presented with great confidence, as teaching the salvation of all men; hence, Universalism has by its advocates, been denominated the "Abrahamic Faith." Before proceeding in our examination, it is proper to define Universalism, and show when, where, and by what means, it is contended that it will be accomplished. According to this theory, the whole race of Adam, i.e. all that ever have lived, now live, or may hereafter live, will be made holy and happy, not in this world, but in the future or resurrection state. Says

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U. Ill. and

Mr. Skinner, "None, therefore, can be saved from all moral evil here. Add to this the fact, that salvation includes redemption from death, and you will see that the work will not be fully accomplished, till this corruptible puts on incorruption. In the morning of the resurrection we shall be complete in the Saviour, and join in the song of Moses and the Lamb."-U. Ill. and Def., p. 261. Says Mr. Ballou, "the resurrection power, which brought again from the dead the Lord Jesus Christ, will finally, in him, make the whole human family gloriously immortal and incorruptible."-Exp. vol. 1, p. 78. Again says Mr. Skinner, 'The resurrection introduces us into the kingdom of endless blessedness." "We shall all be equal in the resurrection," "all are alike, all equally honorable, glorious and happy. We shall be equal to the angels." The resurrection is spoken of as a victory over death, the grave, and sin.” In the victory of the resurrection, there is no cause of regret. This is a victory in which a world is redeemed and saved. Def., pp. 289, 293. Mr. Whittemore, in an effort to show that dying in sin determines nothing relative to the future, says: The question touching man's future condition is not, how did he die? but how will he be raised? What constitution will he put on in the future existence?—To the process of this change, (the resurrection) we are happy to leave not only the Jews, but all mankind. The sting of death, which is sin, will (then) be destroyed; and all will be reconciled to the Father.”—Trumpet, Oct. 6, 1855. See also a quotation from Williamson, in Sec. XCV. Quotations might be greatly multiplied from leading authors, but it is not demanded, as all who have any acquaintance with the system know what it attributes to the resurrection. Observe, it is not by faith in Christ, it is not by the atonement made by him, it is not by any conditions performed, but it is by "the victory of the resurrection, that a world is redeemed and saved." With this view, then, we are at liberty to construe the promise to Abraham as follows, "In thy seed shall the whole race of man be made holy and happy in the future state by the

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resurrection." We contend that Heaven never designed to convey such instruction in this promise and that there is no evidence whatever that Abraham, Isaac, Jacob, Moses, the Prophets, or our Lord and his apostles ever so understood it; but on the other hand there is an abundance in the Scriptures to show that it has direct reference to the spread of Christianity in the earth, and not to the unconditional holiness and happiness of all men after death. This evidence will now be presented. Mr. Whittemore in his Guide, p. 30, in what were once called his "One Hundred Arguments," manufactures at least six of them out of this promise. Now if we can show that his doctrine derives no support from it, we shall overthrow his six arguments at once. In one he gives a quotation from Dr. Clarke on Gen. 12:3, in which the Dr. states that the Messiah's "gospel shall be preached throughout the world, and innumerable blessings be dérived on all mankind, through his death and intercessions." That all mankind have been graciously affected by the atonement is a truth to which we heartily subscribe, but it by no means follows that all will be saved in the future state; and Dr. Clarke, as Mr. Whittemore well knows, never intended to teach such a sentiment. That all the classes named, nations, families, and individuals, are said to be blessed, without being unconditionally saved in the future state, may be seen by referring to the following scriptures: Ps. 33:12; Num. 22:12; Gen. 9: 2 Sam. 6:11; Gen. 39:5; Judges, 13:24; Gen. 17:

1;

20.

In order to bring out the true import of this promise, let us inquire:

1. What is meant by the seed of Abraham through whom the nations are to be blessed?

In Gal. 3:16, we read as follows: "Now to Abraham and his seed were the promises made. He saith not, and to seeds, as of many; but as of one, and to thy seed, which is Christ." Here it is stated that Christ is the seed of Abraham. But it will be seen by examining the chapter, that the apostle states

"He

with equal clearness that believers are Abraham's seed. This matter is set in a very clear light in the following extract. saith not and to seeds. It was one particular kind of posterity which was intended: but as of one - which is Christ; i.e. to the spiritual head, and all believers in him, who are children of Abraham because they are believers, ver. 7. But why does the apostle say, not of seeds, as of many? To this it is answered that Abraham possessed in his family two seeds, one natural, viz., the members of his own household; and the other spiritual, those who were like himself because of their faith. The promises were not of a temporal nature; had they been so they would have belonged to his natural seed; but they did not, therefore they must have belonged to the spiritual posterity; and as we know the promises of justification, &c., could not properly be made to Christ himself, hence we must conclude his members to be here intended, and the word Christ is put here for Christians. It is from Christ that the grace flows which constitutes Christians. Christians are those who believe after the example of Abraham; they are therefore, the spiritual seed. Christ, working in and by these, makes them the light and salt of the world; and through them under and by Christ, are all the nations of the earth to be blessed. This appears to be the most consistent interpretation, though every thing must be understood of Christ in the first instance, and then of Christians only through him."- Clarke in loco.

That this view is correct, is evident from verses 7th and 29th of the same chapter which read thus: "Know ye therefore that they which are of faith, the same are the children of Abraham," i.e. they are the spiritual seed of Abraham. Again, "And if ye be Christ's, then are ye Abraham's seed and heirs according to promise." Now what truth do we arrive at by this view of the subject and these plain declarations of scripture? It is this: All true Christians by virtue of their union with Christ, by faith constitute the spiritual seed of Abraham, and that it is through them that the nations of the earth are to be blessed.

True Christians are Christ upon earth. They are his representatives; hence he said to his disciples when he sent them forth, "He that receiveth you receiveth me.” Matt. 10:40. Having ascertained from the scriptures who are the seed of Abraham, we come to inquire:

2. What is meant by the phrases all nations, all kindreds, &c.? Do they according to Scripture usage always mean a universal whole? What is their import in this promise?

The phrase all nations, as used in the scriptures, does not always indicate a universal whole. By a universal whole wo mean the whole posterity of Adam. This expression is sometimes used to denote a great number. The Saviour says, "Is it not written, my house shall be called of all nations the house of prayer?" Mark 11:17. Does the Saviour mean to convey the idea that the whole race of Adam should call the temple a house of prayer? Certainly not; for millions had died before the temple was known, and millions have died since without a knowledge of it. The Psalmist says, "All nations compassed me about, but in the name of the Lord will I destroy them." Ps. 118:10. The fact here brought out is, the great number of his enemies, and not that the whole of Adam's posterity had surrounded him, as all will see. Other instances, were it necessary, might be given where this phrase is used in a restricted sense; and although Universalist writers profess to see nothing but the whole human family made happy in the future state by the promise in question, because of the universal language employed, yet in considering Matt. 25:32, where the same phrase occurs, they can see with great clearness "all nations" gathered at Jerusalem's destruction! "All kindreds." Great stress has been laid upon Peter's use of this in connection with the promise, Acts 3:25, as though Universalism must be the truth of God on account of it. In Rev. 1:7, we read, “Behold he cometh with clouds; and every eye shall see him, and they also which pierced him and all kindreds of the earth shall wail because of him." Upon this the following is submitted :