This passage seems to affirm, that the great object of the divine dispensations is to unite together, in one holy and happy state, all intelligent beings under Jesus Christ. At present this is not the case: they do not all acknowledge his mild and benevolent sway; sin and misery dispute and divide the government of the intelligent creation with him: but we are taught in this passage, that in the dispensation of the fulness of times, every disposition that would oppose him shall be destroyed, and that different as men's character and condition may be at present, they shall all then become his willing subjects, and be rendered holy and happy. As Jesus will be the means of effecting this glorious work, they are said to be gathered together in one under him. This appears to be the plain and natural meaning of the passage: it best accords with the diffusively benevolent spirit of the gospel, with the character of God as the kind father and the wise governor of mankind, and with many other passages of Scripture. It hath pleased the father that in him all fulness should dwell, and having made peace through his blood shed on the cross, that by him he would RECONCILE all THINGS TO HIMSELF. This passage is parallel to the former. It affirms, that it has pleased the Father to appoint Jesus Christ to be the great instrument of reconciling to himself the whole human race: but how can this possibly be the case, if the greater number Col. i. 19, 20. remain at enmity with him, and execrate his name through all eternity? On this account, we both labour and suffer reproach, because we trust in the living God who is the saviour of all men, (consequently the saviour of the wicked) but especially of those who believe.-This is good and acceptable in the sight of God our Saviour, who will have all men to be saved, and come to the knowledge of the truth. He is the propitiation for our sins, and not for ours only, but also for the sins of the whole world.* Here believers, and the world, are particularly distinguished from each other, and it is intimated, that Christ died and was raised to life again, in order to promote the salvation of both. Wherefore God hath highly exalted him, and given him a name above every name, that in the name of Jesus every knee should bow, of beings in heaven and on earth, and under the earth, and that every tongue should confess that Jesus is Lord to the glory of God the Father.†— How beautifully does this passage harmonize with the doctrine, that every intelligent being shall ultimately be made holy and happy! How incompatible is it with the doctrine of endless misery. According to the former opinion, every knee will bow down, in the name of Jesus, in devout and holy adoration of his God and Father: every tongue will confess that Jesus is Lord; that he is the head of a wise and benevolent government, which has completely accomplish 1 Tim. iv. 10.-1 Tim. ii. 3, 4.-1 John ii. 2. ed every end for which it was instituted, and this acknowledgment which will spontaneously burst from every heart, will redound to the glory of God the Father, who will appear to have chosen the best means to produce the most glorious ends. But if the great majority of mankind are to be kept alive for ever in intolerable anguish; how can they possibly bow down in the name of Jesus, and acknowledge that he is Lord to the glory of God the Father? Thou hast put all things in subjection under his feet: for in that he put all things in subjection under him, he left nothing that is not put under him, but now we see not yet all things put under him :—But this person, after he had offered one sacrifice for sins, is for ever seated at the right hand of God, waiting after this till his enemies be made his footstool.*-It is obvious, that the subjection here spoken of is a willing obedience to the authority and government of Christ. It is affirmed, then, in this passage, that although mankind are not at present his willing subjects, they shall become so, and that no individual is excepted. It is farther declared, that he is now seated at the right hand of God, that is, invested with the necessary power by his father; waiting till his enemies are made his footstool. By his enemies are meant sin, and death the consequence of sin: in order that he may effectually destroy them, he is represented as seated on the throne of the universe, together with the sovereign ruler of it. How can such a represen Heb. ii. 8-x. 12, 13. tation, figurative as it no doubt is, be reconciled with the endless prevalence of sin and misery? Then cometh the end, when he shall have delivered up the kingdom to God, even the Father, when he shall have put down all rule, and all authority and power: for he must reign till he hath put all enemies under his feet. The last enemy that shall be destroyed is death. For he hath put all things under him: but when he saith all things are put under him, it is manifest, that he is excepted who did put all things under him, and when all things shall be subdued unto him, then shall the Son also himself be subject unto him who did put all things under him, that God may be all in all. *— From this passage, it seems evident, first, that Christ is at present at the head of a kingdom: secondly, that the object of this kingdom is to bring every intelligent being into willing subjection to God the Father thirdly, that it shall gradually, and at last completely accomplish this end: and fourthly, that as soon as this event happens, this kingdom itself, having fulfilled every purpose for which it was instituted, shall cease, in order that God the Father, the fountain of all being, authority and good, may be alone and eternally supreme. Then cometh the end, when he shall deliver up the kingdom to God the Father; when he shall himself become subject to him who put all things under him, THAT GOD MAY BE All in all. How is it possible that these declarations can be * 1 Cor. xv. 24 to 28 accomplished, upon any other supposition but that of the ultimate and universal prevalence of purity, excellence and happiness? How can Christ put down all rule and authority, if through the ages of eternity, a malignant and omnipotent spirit (called the devil) divide the government of the intelligent creation with him, and actually succeed in making the great majority of mankind his victims?. How can Christ subdue all things into himself, if this malevolent being and his agents eternally counteract and oppose him? How can God be all in all, if the greater number of his creatures incessantly execrate his name, and vent the most horrid blasphemies against him? Such is the Scriptural evidence in favour of the ultimate and universal prevalence of holiness and happiness. Every passage which has been cited, appears so necessarily to imply the truth of this opinion, that a denial of the one, is a contradiction of the other, while to many of these texts it seems impossible to affix any other meaning. There is not a single passage in the Old or New Testament which does not perfectly harmonize with this doctrine: but several of the most striking, impressive and cheering assurances of Scripture, are totally incompatible with the opinions which oppose it. With the highest and noblest conceptions we can form of the nature and dispensations of the Deity; with the nature of man, and the nature of punishment; in a word, with all that natural and revealed religion teach concerning God, concerning his human offspring, and concerning |