acquiring a knowledge of the truth; or that U- 2. From the universal goodness of God. 1. We shall notice his examination of the arguments of Universalists drawn from the justice of God. On this point, he quotes a definition of justice from the chevalier Ramsey, a learned Scotchman, who was born in 1686. This he does on the authority of Dr. Edwards, who wrote against Dr. Chauncey of Boston. Why did Mr. P. go back to an author who wrote a whole century since? Was it because the language of that author was more to his purpose, than any thing he could find of a more recent date? Are not living authors who have written in favor of Universalism, entitled to the notice of such men as Mr. P. The definition quoted from Ramsey is the following, "Justice is that perfection of God, by which he endeavours continually to make all intelligences just." Now the truth is, Universalists draw an argument in favor of their sentiments from the justice of God: but that argument is not founded on Ramsey's definition as quoted above. We consider that definition defective. We add to it the following. God "is C infinitely righteous and just in himself and in all his proceedings with his creatures." If the justice of God consists in his being perfectly just in himself and also in his endeavoring to make all intelligences just; how is Mr. P. to evade the force of the argument, which Universalists draw from the justice of God? It will be perceived that all he says on this point, is founded on a definition of justice, which is imperfect, and is not relied upon by Universalists in general. If the justice of God seeks to render all men just-if the purposes of God must be accomplished, will not all men be just? "The law is holy, and the commandment holy and just and good," Rom. 7, 12. A certain lawyer asked Christ" which is the great commandment in the law?" Jesus said unto him, thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, thou shalt love thy neighbor as thyself. On these two commandments hang all the law and the prophets," Mat. 22, 36-40. The law of God which is just, is binding on all; moral beings, requires supreme love to God and universal love to mankind, and must be fulfilled. "Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled." It cannot be pretended that the law is not binding on all intelligences; for, if not, those on whom it is not obligatory, would be absolved from their allegiance to God-they would not be responsible beings for where no law is, there is no transgression. It cannot be pretended, the law does not require that we should love God with all our hearts and our neighbors as ourselves; for that would contradict Christ. It cannot be pretended that the law will not be fulfilled; for that would also contradict Christ. So loag as there is the least injustice amongst mankind, the law is not fulfilled in "every jot and tittle." When Christ shall have fulfilled the law by subduing all hearts to himself-by removing sin and enmity from the moral creation, we hope Mr. P. will be perfectly satisfied. If it be said, Christ fulfils the law for men: we reply, then that law can require nothing more of men, unless it should require something more than to be fulfilled. It is contrary to reason, justice and scripture, to suppose any moral being is exonerated from duty because another being has done his duty. It is as easy to prove from scripture, that Christ will go to heaven for us; as that he will love God with all the heart and his neighbors as himself for us, i. e. in our stead. Much more might be profitably said on this particular, but we must pass to notice Mr. P's arguments in relation to disciplinary punishment. He endeavors "to show that justice requires something more than a mere discipline, intended for the good of the offender." 1. Our author contends that "if all punishment is inflicted for this end"-i.e. the good of the punished, "then punishment is not on the whole, a real evil." Very true. But there may be "partial evil" productive of "universal good." Suppose there is real evil, i. e. permanent, or endless evil in the universe, is not the character of the Supreme Ruler of all things unavoidably impeached? Imperfect workmen produce imperfect work. But a perfect workman will produce perfect work; however imperfect it may appear before it is finished. If there be real evil in the universe, then there is real evil in the Author of the universe! Will not Mr. P. be startled at his own sentiments? If an endless evil exist, does it not exist, either by the appointment, or permission of God? To say God appointed an endless eyil, would be to say he is an evil Being, which certainly appears to be blasphemous.-To say he permitted it, when he had power to prevent it, is equally irreverant. To say he could not prevent it, is to deny the power of Omnipotence. It is plain therefore that no being but an infinite devil could be the author of infinite evil: and no such being exists. We consider the history of Joseph and his brethren, a perfect illustration of all the evil that ever has existed, does, or ever will exist in the moral creation-by the over ruling Providence of God, all terminating in the greatest good of all concerned. Mr. P. says, if all punishment be disciplinary then "all the threatnings of God's word, amount simply to this-if you sin....you shall be put under the best possible means to reclaim and render you happy." Very well. Infinite goodness always makes use of " the best possible means" to render all beings happy, whether they be sinful or not. We cannot perceive how any oth er course can be consistent with the divine perfections. According to Mr. P. there can be "no curse at all" unless it be endless. We will then accommodate him with a curse from which he cannot plead exemption, and leave it for him to determine whether it be endless or not. "Cursed is every one that continueth not in all things which are written in the book of the law to do them." Gal. 3, 10. A curse is that which produces misery for the time being. But to pretend that nothing is a curse, unless it shall be eternally endured, is quite as absurd as to say, no man has a fit of sickness, unless tormented with acute disease during the whole of his mortal life! 2. Mr. P. argues thus; because salvation is of grace-because there is no grace "in saving one from farther punishment after he has suffered all that which the law demands," therefore the law or justice of God requires something more than a disciplinary punishment. He says "if salutary chastisement be all the punishment due to sin, the offender after enduring this chastisement, cannot ask for deliverance and salvation as a fa vor, without degrading himself." We will endeavor to assist his mind on this point. While it would be manifest cruelty to punish any one more than would be for his benefit; justice requires that every one should receive all the punishment he deserves, and all that will do him any good-and mercy never will oppose such a punishment. The justice and mercy of God harmonize in the salvation of the human race. |