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omit the words one, and men, added by our translators, in the 24th verse of the passage from Isaiah ; as tending only to enfeeble and pervert. The true import of the second part of the text, is greatly perverted in our English version, by a wrong translation.

For in this version, the Greek phrase, en to onomati, instead of in the name, is rendered at the name. The same Greek phrase occurs in John v. 43, X. 25. Acts xiii. 6. ix. 27. xvi. 18.

Colos. iii. 17. Rom. vi. 11. In all these passages, our translators have rendered it correctly in the name. By what authority then, in one particular instance, did they presume to depart from all analogy? If this translation is correct, the apostolic injunction is to be understood thus : 6. Whatsoever ye do, in word or deed, do all at the name of the Lord Jesus.”

1. The first and second parts of our Text form but one Prophecy.

This will be made evident by the following reasons.

For it is written, says Paul, every knee shall bow, and every tongue shall confess to God. As these words had been no where recorded, but in the prediction which forms the first part of the text, they are evidently but a repetition of that prediction. Now, the expressions in the second part of the text, clearly show it to be only a repetition of the prediction which we have just quoted from Paul, and of the prophery to which that prediction refers. It follows, that the two parts of the text constitute but one prophecy.

II. In the Name of Jesus, every Knee shall bow, and every Tongue shall confess that Jesus Christ is Lord, to the glory of God the Father--and every Tongue surely shall say, in the Lord have I Mighteousness and Strength; without a single exception.

For it is written, every knee shall bow, and every tongue shall confess.

This passage is commonly referred to what is called the general judgment. To whatever period or periods it refers, the words which introduce it, (* why dost thou judge thy brother ?') and the inference drawn, (• so then every one shall give an account for himself,') clearly evince (and, indeed, it is generally acknowledged) that no one is excepted. Since, then, there are no exceptions in this part of the general confession, or in the account which every one is to give of himself; there is the highest probability, by parity of reasoning, that no one is excepted in the other part of the general confession, foretold in the same prophecy. But to put this matter beyond the reach of controversy, we shall proceed to ascertain the meaning in which the words every and all, when applied to mankind, are to be understood in the New Testament.

Omitting those passages which may be explained in favour of the salvation of the whole human race, we have deduced the following

Rule. Whenever the term all, or every, is applied to mankind, in any part of the New Testament, where a doctrine or a duty, of any degree of relative importance is inculcated, this term is always to be understood in its natural, unlimited sense : unless it is evident to every intelligent reader, that only a part is included.

The following passage, if an exception to the rule, is the only exception that we can discover.

• A manifestation of the Spirit is given to eve ery man to profit withal. But the Scriptures no where assert that such a manifestation is not extended to every man, without exception. Of course, it cannot be proved, that any exceptions take place. Because, first : a supposed want of experience will not prove it. For God speaketh once..yea twice, yet man perceiveth it not. Job xxxiii. 14. Samuel knew not the voice of the Lord. Lo he goeth by me, and I see him not: he passeth on, also, but I perceive him not. Job ix. 11. Secondly: a manifestation of the Spirit is not inconsistent with a bad life, for Balaam • loved the wages of unrighteousness.' • Is Saul also among the prophets?'

If, therefore, the passage in question does not confirm, neither can it be proved to invalidate the rule.

This rule may therefore be pronounced universal.

We would now ask the reader, whether he knows how the words all, and every, are to be understood in the following passages :

In Adam'all die. 1. Cor. xv. 22. For the Son of man shall come in the glory of his Father, with his angels; and then be sball reward ev. ery man according to his works. Matt. xvi. 27. For all have sinned and come short of the glory of God. Ron, iii. 23,

Are you at no loss? Then you have a key to the same words in many other passages ; a specimen of which we shall now produce.

For as in Adam all die, even so in Christ shall all be made alive. 1. Cor. xv. 22. For the love of Christ constraineth us ; because we thus judge, that if one died for all, then were all dead. And he died for all, that they who live should not benceforth live unto themselves, but unto hi.n who died for them and rose again. 2. Cor. v. 14. 15. For there is one God, and one Mediator between God and men, the man Christ Jesus ; who gave himself a ransom for all, to be testified in due time. 1. Tim. ji. 5, 6. But we see Jesus, who was made a little lower than the angels, for the suffering of death, crowned with glory and honour: that he by the grace of God should taste death for every man.

Heb.ii. 9. In the name of Jesus, every knee shall bow, and every tongue shall confess that Jesus Christ is Lord, to the glory of God the Father: and therefore, every tongue surely shall say, in the Lord have I righteousness, and strength.

Should any one still contend, in opposition to the analogy of the whole New Testament, that these comprehensive words, are not to be understood in their proper sense, in the second class of texts just quoted; we shall turn him over for correction to the apostle Paul ; who is certainly the best commentator upon his own writings. His words are these,- Thou hast put all things under his feet. For in that he put all in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him. Heb. ii. 8.

III. This universal Subjection and Confession, includes Salvation no less universal.

1. • All who are incensed against him shall be ashamed,' in perfect harmony with a state of contrition and grace.

For says the prophet, When thy sister, [the sisters of Jerusalem] Sodom and her daughters, shall return to their former estate, and Samaria and her daughters shall return to their former estate, then thou and thy daughters shall return to

your former estate.* And I will establish my covenant with thee, and thou shalt know that I am the Lord : That thou mayest remember and be confounded, and never open thy mouth any more because of thy shame, when I ain pacified towards thee, saith the Lord Guil. Ezek. xvi. 55,62, 63. God cannot be said to be pacified towards those who have not a saving peace in theinselves; for he said to be angry with the wicked every day.

2. The subjection, here mentioned, is a state of sincere, and saving obedience.

• Thou hast put all things in subjection under his feet. But now we see not all things put inder him.' The original word signifies that subjection which the things had in the beginning, when thev were created.

8. In the name of Jesus, every tongue shall confess that Jesus Christ is Lord ; surely shall say, in the Lord have I righteousness and strength.

Since it has now been fully established, that every tongue will confess, without discrimination; the legitimate inference is this : that unless some of these confessions, be not only void of faith, but absolute falsehoods, and not only falsehoods, but falsehoods authorized by the God of truth; universal salvation is inevitable. For all this is to be done in the name, that is, by the power and authority of the Lord Jesus; this is the true import of the expression; as any one may satisfy himself by comparison. These confes.

* We beg leave to remind the reader, that Sodom whose restoration is here foretold, was utterly destroyed---not a single individual escaped. For the same day that Lot went out of Sodom, it rained fire and brimstone from heaven, and destroyed them all. Luke xyi . 29.

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