unjust. "For when we were without strength, in due time, Christ died, huper, for the ungodly.. For scarcely, huper, for a righteous man will one die; yet peradventure, huper, for a good man some would even dare to die; but God commendeth his love toward us, in that while we were yet sinners, Christ died, huper, for us." On this last verse Doddridge, who is by no means a Universalist, quotes a note of Raphelius from Zenophon, after which he remarks that Raphelius "has abundantly demonstrated that huper hemon apethaneb signifies he died in our room and stead: nor can I find that apothanein huper tinos has ever any other signification than rescuing the life of another, at the expense of our own; and the very next verse, (i. e. verse 7.) shews, independently of any other authority, how evidently it bears that sense here, as one can hardly imagine how any one would die for a good man, unless it were to redeem his life by giving up his own." In 1 Tim. 2: 6, the word rendered ransom, contains the idea of substitution as clearly as the preposition which accompanies it. "Who gave himself a ransom for all, antilutron huper panton." On this subject, Turrettin, who was far from Universalism, says, "The word lutron might "admit of quibbling, but nothing can be more express than the "word antilutron. It denotes not merely a price, but such a "price as is perfectly equal to the debt which it pays; this is the force of the preposition anti which expresses sub"stitution. Aristotle, who surely understood the Greek lan"guage, uses the word antilutron in the 9th book of his Ethics, and 2d chapter to denote the redemption or pur"chase of a life by substituting another life in its room." 4. This supposed disciple of Winchester, might urge, moreover, from the foregoing authorities, that in virtue of this substitution, men are not merely brought into a state of salvability, but a state of salvation. Paul does not say that Christ may be the Saviour of all men, but that he "Is the Saviour of all men."e He does not say that grace may bring salvation, and may appear to all men; but "the grace of God that bringeth salvation hath appeared to all men;'f and "where sin abounded, grace did much more abound." g He does not speak of a possible, but of a positive justification. "The free gift came upon all men unto justification of life." a Rom. 5; 6-8. Φαντίλυτρον ύπερ πάντων Rom. 5; 20. ὁ ὑπερ ήμον αποθανε e 1 Tim. 4; 10. Ο αποθανειν ύπερ τίνος f Tit. 2; 11, He speaks as positively of their resurrection and glorification. "As in Adam all die, so in Christ shall all be made alive;" "That as sin hath reigned unto death, even so might grace "reign through righteousness unto eternal life by Jesus "Christ our Lord."* Now let me ask if our being ungodly or without strength, can ruin those for whoin Christ intercedes? When he came to save the world, and when the Father sent him to be the Saviour of the world, was either of them disappointed? Will God claim satisfaction to his law and justice from the individual offenders, when he has already received, by covenant, a vicarious satisfaction, through the meritorious substitution of our approved Surety? After his stripes have healed us, shall we be wounded again? Shall not his Father give unto him the travail of his soul, until he shall be satisfied? Can he be the Saviour of all men, and yet some men not be saved? Can those be condemned to death, upon whom he has bestowed justification of life, a glorious resurrection, and a happy immortality? A conscientious answer to these interrogatories, as in the presence of the Judge of all the earth, to whom we are responsible for the manner in which we handle his word, shall commence my reply to this argument relating to Christ's priestly office. It is my sincere opinion that Christ's prayers are always answered, and that all for whom he intercedes are saved;—that the Father and the Son are not disappointed in their designs of salvation, with regard to a single individual-that the atonement of Christ is a vicarious satisfaction to all the demands of God's law and justice, and that the father will not again require this essentially requisite satisfaction from any for whom it has once been rendered by Christ our substitute;that he will never again wound those who are healed by his stripes ;-that he will give to our Surety the full amount of the travail of his soul until he is perfectly satisfied; that all for whom he died, shall be really and not nominally saved ;-that they shall really enjoy justification of life, a resurrection in Christ, and immortal glory. If, therefore, it be the design of the Holy Trinity to save all universally if the atonement and intercession of Christ be for all universally, he will save all universally. The major proposition of the Universalist syllogism given some time since, I admit to be established from Scripture, that Christ saves all for whom he dies. If the word of God will establish the mi*1 Cor. 15; 22. Rom. 5; 17.21. + See Hebr. 7; 22 4 nor proposition, that he died for all men universally, then I admit the conclusion that all men universally shall be saved. As I believe that salvation is certainly and irreversibly connected with an interest in Christ's priestly office, my objec tions shall be made only to the universality of its exercise: and shall consist chiefly of a fair examination of Universalist authorities in their connexion in the Bible. Preparatory to this I would mark the following points. 1. There are some for whom Christ was not a sacrifice, and who shall not be profited by his death. To the judaizing Galatians, the Apostle said, "Behold, I, Paul, say unto you, that if ye be circumcised, Christ shall profit you nothing.' Again, "Christ is become of no effect unto you, whosoever of you are justified by the law."* Now it is an undeniable fact that millions did then and do still look to the law for justification, and receive religious ordinances on that footing. These, according to the Apostle, have fallen short of that grace which bringeth salvation. Christ profits them nothing; he is of no effect unto them. This is as much as to say that they have no interest in his priestly office, which is the ground of justification to all who are saved. 66 In Hebrews 10: 26-29, the same Apostle says, "for if we "sin wilfully, after that we have received the knowledge of "the truth, there remaineth no more sacrifice for sins, but a "certain fearful looking for of judgment and fiery indigna❝tion, which shall devour the adversaries. He that despised "Moses' law, died without mercy, under two or three witnesses; of how much sorer punishment, suppose ye, shall he "be thought worthy, who hath trodden under foot the Son of "God, and hath counted the blood of the covenant wherewith "he was sanctified, an unholy thing, and hath done despite "unto the Spirit of grace?" As in the former passage, the Galatians were, in their own esteem, justified by the law, so in this passage, some of the Hebrews were, in their own esteem, sanctified by the blood of the Covenant. Yet these Hebrews afterward counted this blood an unholy thing, and did despite unto the Spirit of grace. Therefore, as Christ did not profit the Galatians, and was of no effect to them, so, for these Hebrews of a particular description,† there remaineth no more sacrifice for sins. As the Galatians fell short of justification through the grace of God,so these Hebrews incurred a much sorer punishment than that temporal death which Moses inflicted, without mercy, upon the violaters of his law; even Gal. 5; 2. 4. + Those who had committed the unpardonable sin. i 1 that eternal judgment and fiery indignation which shall devour the adversaries. That this means a condemnation to eternal fire after the general judgment, is evident from its being here contrasted with the most fearful temporal punishment, and represented a much sorer punishment; and from its being represented in chap. 6, verse 2, as an "eternal judgment," succeeding the resurrection from the dead. Here then are Jews and Gentiles, who are determined to follow their own way of justification and sanctification. Some sin through the guile of false teachers, and others sin wilfully and knowingly. It is declared that Christ is of no effect to either of them; that neither the sacrifice of Christ, nor any other sacrifice shall profit them; but that after the resurrection of the dead, they must expect to be adjudged to eternal fire. Were the Father and the Son disappointed in their fall? No more than in that of rebel angels. Without either the one or the other, the Holy Jesus shall be satisfied, in receiving the full amount of the travail of his soul. 2. There are some from whom their own debt will be exacted to the utmost. This immaculate Redeemer speaks a very intelligible language on this subject, in his sermon on the mount. "Agree with thine adversary quickly whilst thou "art in the way with him; lest at any time, the adversary de"liver thee to the judge, and the judge deliver thee to the of "ficer, and thou be cast into prison. Verily I say unto you, "thou shalt by no means, come out thence, till thou hast paid "the uttermost farthing ;"" the very last mite."* When the Apostle tells the Galatians that on account of their reliance on circumcision, Christ should profit them nothing; that is, he should not pay their debt, he informs them - that in consequence of their self-righteousness, they should be held accountable themselves. "For I testify 66 again to every man that is circumcised, that he is "a debtor to do the whole law." Like the debtors men tioned in Luke 7: 41. 42, one owes five hundred pence and the other fifty, and they have nothing to pay: for our Saviour says, "without me ye can do nothing," and these debtors have rejected him to depend upon themselves. Now here are persons deeply in debt, and perfectly insolvent, while running at large, in this world, and they are sentenced by an infallibly righteous Judge, to imprisonment hereafter, until the uttermost farthing is paid; and paid not by our Surety, whom they have rejected, but by themselves. If the *Matt. 5; 25. 26. Luke 12; 59. debt had been paid by the Surety, justice would have proeured their release. They would not only have been preserved from the eternal prison, but delivered from the chains of unbelief in this life. Their being confined by infinite justice, as debtors to do the whole law, is a proof that Christ, who is the end of the law for righteousness to every one that believeth, did not satisfy the law, as the Surety of these particular debtors, any more than of fallen angels. It was in Christ's priestly office, that he paid the debt of believers by satisfying the law in their behalf: but here are unbelievers who are held personally responsible for the last mite. They, therefore, can have no interest in his meritorious substitution. and must be exceptions to those general expressions, in which he is said to be the Saviour of all men. As they have rejected Christ, and can do nothing without him, their insolvency is irremediable, and their confinement, of course, eternal. In this awful, but righteous dispensation, the Holy Trinity is not disappointed in any of its plans. The design of the Atonement is fully answered in the salvation of those for whom it was made In their regeneration to holiness, and resur rection to glory, the Redeemer "shall see of the travail of his soul, and shall be satisfied." To Mr. Ballou's illustration of this subject I can see no valid objection. General Washington could not be satisfied with the return of a less number of Algerine captives, than he had ransomed, But when he was fully satisfied in the return of all his ransomed countrymen, there remained behind, and there yet remain, many prisoners who are doomed to that severe servitude, until they shall pay the last mite of their own ransom. Does not this prove that they had no interest in Washington's ransom ?-that it was not intended for them? but only for his own countrymen? This may appear a censurable partiality in Washington: Godwin may condemn him for loving his countrymen more than foreigners, as he has censured parents for a peculiar attachment to their own children, and as many censure Christ for a peculiar regard to his sheep, in laying down his life. Although I approve of all these attachments, it is not their morality that is now before us. The question is, did Christ ransom all men universally, or only such as he shall actually deliver from condemnation, corruption and punishment? Did he ransom those, who, according to his solemn declaration, shall be kept in prison, until they pay their own debt, to the very last mite? No more than Washington ransomed those unhappy Europeans who |