they supposed emitted a kind of efflux, or divine ray, to which they sometimes gave the name of logos, which might be attached to any particular substance or person, and then be drawn into the divine Being again. They supposed, that the union between this divine logos and the man Christ Jesus was only temporary: for they held that this divine efflux, which, like a beam of light from the sun, went out of God, and was attached to the person of Christ, to enable him to work miracles while he was on earth, was drawn into God again when he ascended into heaven, and had no more occasion to exert a miraculous power. Some of them might go so far as to say, that since this ray was properly divine, and the divinity of the Father, Christ, who had this divine ray. within him, might be called God, but by no means different from the Father. They are moreover charged with saying, that the Father, being in Christ, suffered and died in him also; and from this they got the name of Patripassians. This denomination may be applied to the Sabellians, Monarchians, and others.* See Sabellians, Monarchians, Noetians, &c. UNIVERSALISTS. The sentiment which has acquired its professsors this appellation was embraced by Origin in the third century, and in more modern times by Chevalier Ramsay, Dr. Cheyne, Mr. Hartley, and others. The plan of universal salvation, as exhibited by a learned divine of the present day, who, in a late performance, entitled, "The Salvation of all Men," has made several additions to the sentiments of the above mentioned authors, is as follows: That the scheme of revelation has the happiness of all mankind lying at bottom as its great and ultimate end: that it gradually tends to this end, and will not fail of its accomplishment when fully completed. Some, in conse quence of its operation, as conducted by the Son of God, will be disposed and enabled in this present state to make such improvements in virtue, the only rational preparative for happiness, as that they shall enter upon the enjoyment of it in the next state. Others, who have proved incurable under the means which have been used with them in this state, instead of being happy in the next, will be awfully miserable; not to continue so finally, but that they may be convinced of their folly *Priestley's History of Early Opinions, vol. iii. p. 376. vol. iv, p, 279, Priestley's Ecclesiastical History, vol. i. pp. 296, 297. and recovered to a virtuous tation: for the sacred writers frame of mind; and this will are singularly emphatical in be the effect of the future expressing this truth. They torments upon many, the con- speak not only of Christ's sequence whereof will be their dying for us, for our sins, salvation, they being thus for sinners, for the ungodly, fitted for it. And there may for the unjust; but affirm be yet other states before the in yet more extensive terms, scheme of God may be per- that he died for the world, fected, and mankind univer- for the whole world. (See sally cured of their moral dis- 1 Thess. v. 10; 1 Cor. xv. orders; and in this way qua- 3; Rom. v. 6-8; 1. Pet. iii. lified for and finally instated 18; John i. 29; iii. 16, 17; in eternal happiness. But 1 John ii. 2; Heb. ii. 9; and however many states some of a variety of other passages.) the individuals of the human If Christ died for all, it is far race may pass through, and more reasonable to believe of however long continuance that the whole human kind, they may be, the whole is in- in consequence of his death, tended to subserve the grand will finally be saved, than that design of universal happiness, the greatest part of them and will finally terminate in should perish. More honour it; insomuch that the Son of is hereby reflected on God; God and Saviour of men will greater virtue is attributed to not deliver up his trust into the blood of Christ shed on the hands of the Father, who the cross; and instead of dying committed it to him, till he in vain, as to any real good, has discharged his obligations which will finally be the event in virtue of it; having finally with respect to the greatest fixed all men in heaven, when part of mankind, he will be God will be all in all. made to die to the best and noblest purpose, even the eternal happiness of a whole world of intelligent and moral beings. A few of the arguments made use of in defence of this system, are as follow:* 1. Christ died not for a select number of men only, but for mankind universally, and without exception or limi 2. It is the purpose of God, according to his good pleasure, that mankind, universally, in The learned author of the performance whence these arguments are extracted has illustrated the passages of scripture quoted by critical notes on the original language, and by shewing their anafogy to other passages in the inspired writings. Those who would form a just idea of the arguments must consult the work itselt. Consequence of the death of his Son Jesus Christ, shall certainly and finally be saved. The texts which ascertain this, are those which follow: first, Rom. v. 12, to the end. There Adam is considered as the source of damage to mankind universally; and Christ, on the other hand, as a like source of advantage to the same mankind, but with this observable difference, that the advantage on the side of Christ exceeds, overflows, abounds, beyond the damage on the side of Adam; and this to all mankind. The 15th, 16th, and 17th verses, are absolutely unintelligible upon any other interpretation. Another text to the purpose of our present argument we meet with in Rom. viii, from the 19th to the 24th verse. On the one hand, it is affirmed of the creature, that is, of mankind in general, that they are subjected to vanity; that is, the imperfections and infelicities of a vain, mortal life, here on earth. On the other hand, it is positively affirmed of the creature, or mankind in general, that they were not sub jected to this vanity finally, and for ever, but in conse quence of hope; not only that they should be delivered from this unhappy subjection, but instated in immortal glory as God's sons. Another text to this purpose occurs in Cola i. 19, 20: For it pleased the Father that in him 'should all fulness dwell; and · (having made peace through the blood of the cross) by him to recon→ cile all things unto himself." And in this epistle, ii. 9, the apostle, speaking of Christ, says, In him dwelleth all the fulness of the Godhead bodily; that is, he is the glorious person in whom God has really lodged, and through whom he will actually communicate all the fulness wherewith he intends this lapsed world shall be filled in order to its restoration: and Christ, having this fulness lodged in him, ascended up far above all heavens, that he might fill all things. (Ephes: iv. 10.) And as the filling all things in the lapsed world, that they might be restored, was the final cause of the ascension of Christ up to heaven, all things must accordingly be filled in fact by him sooner or later. The apostle there *Our author paraphrases these texts in the following manner: "It pleas. ed the Father that all communicable fulness should be lodged in his Son Jesus Christ, and by him, as his great agent, (having prepared the way for it by his blood shed on the cross) to change back again all things to himself. I say, by him it pleased the Father to change the state of this lower world, of the men, and the things of it, whether they be on the earth, or in the heaven that encompasses it." Br fore observes in the following verses, not only that he has imparted gifts, in prosecution of the end of his exaltation; but that, in order to the full accomplishment of it, he would go on to impart them, till we all come to the unity of the faith, unto a perfect man, unto the measure of the stature of the fulness of Christ. And it is declared in Ephes. i. 9, 10, that all these things in heaven and earth shall be reduced from the state they were in by means of the lapse, into a well subjected and subordinate whole by Christ. Another proof of the present proposition we find in 1 Tim. ii. 4. If God be able, in consistency with men's make, as moral and intelligent agents, to effect their salvation, his desiring they should be saved, and his eventually saving them, are convertible terms. 3. As a mean, in order to men's being made meet for salvation, God will, sooner or later, in this state or another, reduce them all under a willing and obedient subjection to his moral government. The texts which confirm this proposition are numerous. The apostle says in 1 John iii. 8: For this purpose was the Son of God manifested, that he might destroy the works of the devil. Parallel with this passage are John i. 29, Matt. i. 21, and Psal. viii. 5, 6, as explained and argued from Heb. ii. 6-9. These words are applicable to Christ in their strict and full sense. And if all things, without any limitation or exception, shall be brought under subjection to Christ, then the time must come, sooner or later, in this state or some other, when there shall be no rebels among the sons of Adam, no enemies against the moral government of God: for there is no way of reducing rebels, so as to destroy their character as such, but by making them willing and obedient subjects. That this scripture is thus to be understood, is evident by a parallel passage in Phil. ii. 9-11. The next portion of scripture in proof of the present proposition, we meet with in 1 Cor. xv., from the 24th to the end of the 29th verse. Though the apostle in this paragraph turns our view to the end of the mediatory scheme, it is affirmed that universal subjection to Christ shall first be effected, in a variety of as strong and extensive terms as could well have been used; as, by put ting down all rule, and all authority, and power; by putting all enemies under his feet, &c. It is worthy of special notice, that, before Christ's delivery of the mediatorial kingdom to the Father, the last enemy must be destroyed, which is death, the second death, which those who die wicked men must suffer, before they can be reduced under willing subjection to Jesus Christ: for the first death cannot be called the last enemy with propriety and truth, because the second death is posterior to it, and has no existence till that has been so far destroyed as to allow of a restoration to life. The two periods, when the mediatorial kingdom is in the hands of Jesus Christ, and when God, as King, will be immediately all in all, are certainly quite distinct from each other; and the reign of Christ in his mediatorial kingdom may be divided into two general periods. The one takes in this present state of existence, in which Christ reigns at the head of God's kingdom of grace; and that one effect whereof will be the reduction of a number of the sons of Adam under such an obedience to God, as that they will be fitted for a glorious immortality in the next state. The other period of Christ's reign, is that which intervenes between the general resurrection and judgment, and the time when God shall be all in all. This state may contain a duration of so long continu ance, as to answer to the scripture phrase, sις τους αιώνας των awowy, for ever and ever; or, as might more properly be rendered, for ages of ages. During the whole of this state the righteous shall be happy, and the wicked, who are most obdurate, miserable, till they are reduced as willing and obedient subjects to Christ; which, when accomplished, the grand period shall commence when God shall be himself immediately all in all. 4. The scripture language concerning the reduced, or restored, in consequence of the mediatory interposition of Jesus Christ, is such as leads us into the thought, that it is comprehensive of mankind universally. There is one text at least so fully expressive of this idea, as renders it incapable of being understood in any other sense. It is Rev. v. 13; And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto Him that sitteth upon the throne, and unto the Lamb, for ever and ever.* This title also distinguishes those who embrace the senti→ ments of Mr. Relley, a modern * Dr. Chauncy's Salvation of all Men, pp. 12–238. |