factions, until that very cross, which had been esteemed the symbol of degradation, was assumed by Constantine the Great as the brightest ornament of the imperial throne; and in the government of that illustrious monarch, Christ reigned over the once Pagan empire. What Christ has done to those anti-christian powers of old, he will do to his present enemies, either before or at his second coming. For he must reign universally over all power, authority, and dominion, whether in heaven, on earth, or in hell. "Jesus, the name high over all, In hell, or earth, or sky; And devils fear and fly." "The last enemy that shall be destroyed is death." All the former trophies of the king of terrors will be absorbed in the final victory of a mightier King, at whose imperial command the trumpet shall sound, the sepulchres will be unlocked, and the dead shall be raised incorruptible. He hath the keys also of hell, or the invisible world of spirits, as well as of death, and at his authoritative bidding, both death and heli must give up their prisoners. And then will be brought to pass the word of the apostle: "Death is swallowed up in victory!" And then will be fully and finally accomplished the great work of human redemption: "As in Adam all died, even so in Christ shall all be made alive." But, by the kingdom and reign of Christ, we sometimes understand the empire of grace, and particularly in reference to that period when Christ shall universally and graciously reign amongst mankind. On this subject it may be proper and necessary to offer a few observations. Scarcely any subject of a prophetical character has given rise to so much controversy amongst the learned, as that which relates to what is termed "the millenium," or the reign of Christ on earth for "a thousand years." The particular point controverted by theologians is, whether or not the reign of Christ will be personal. Whichever view we adopt, the difficulties in reconciling Scripture with itself appear considerable. Several pious and eminently learned divines have espoused the affirmative of the question, and have strongly maintained that the Saviour will reign personally; but the general and prevailing opinion of the Christian Church has been, that he will reign universally and triumphantly in the powerful operations of his grace, which may be preceded by some mighty displays of his sovereign power, in the salvation of the penitent, and in the destruction of the rebellious and incorrigible. Who then shall decide the question, and pronounce which interpretation is true? Bishop Hall has made some very sensible remarks on this subject. He says: "Where to fix the beginning of the millenium, and where the end, and what manner of reign it shall be, whether temporal or spiritual, on earth or in heaven, undergoes as many constructions as there are pens that have undertaken it." "It is indeed a mystery which shall not be completely unravelled till the day shall declare it." "At the end the vision shall speak; but till then the words are closed up and sealed." Bishop Newton also wisely remarks: "Prudence, as well as modesty, requires that we should forbear all curious inqui ries into the nature and condition of this future kingdom, as how Satan shall be bound for a thousand years, and afterwards be loosed again; how the raised saints shall unite and associate with the living, and judge and govern the world; how Christ shall manifest himself to them, and reign among them; how the New Jerusalem, the city and Church of God, shall descend from heaven to earth; how Satan shall at last deceive the nations, and what nations they shall be, &c.-these are points (says the learned Bishop) which the Holy Spirit hath not thought fit to explain; and folly may easily ask more questions than wisdom can answer." Many of the controverted points connected with our Lord's second coming, are embarassed with difficulties on both sides, sufficient to prevent wise and humble men from dogmatizing on either side of the question, and to excite mutual respect and forbearance. The event is certainly a doctrine of faith, absolutely predicted and explicitly stated in the Word of God; but the time and circumstantials being imperfectly revealed, are subjects of forbearance. These sentiments are expressed by the learned and pious Dr. Chalmers, who also says: "None but the rash and self-conceited will be dogmatically confident on a subject on which the ablest divines, both in ancient and modern times, have expressed themselves with the greatest caution." It is lamentable to find what extravagances and absurdities some men, who have adopted the view of Christ's personal reign, have fallen into. Many who have written on this subject have been guided by the dictates of wild, unbridled fancy, which have led them to fix the exact period of Christ's second advent, the particular place where he will fix the seat of his government, (Jerusalem, America, &c.,) the peculiar characteristics of the polity of his kingdom, and some have even gone so far as to say who shall sustain office under his personal government. I have observed, that in many instances they take up some figurative passage of Scripture, which they fancy sets forth the personal reign of Christ; they next form an hypothesis, and substitute it for a theory, which they, by a process of reasoning, change into an axiom, and then dogmatically assert and declare the thing is most palpable and evident beyond all doubt. Such individuals would do well carefully to study the writings of Mede, Chandler, Newton, Hall, Horsley, Bickersteth, and Burton, on this subject. The following works may be also read to advantage: Hopkins on the Millenium; Whitby's Treatise, at the end of vol. ii. of his Annotations on the New Testament; R. Gray's Discourses, dis. 10; Bellamy's Treat. on the Proph.; Shrubsole's Theol. Misc., vol. vi.; and Lardner's Cred. After carefully examining those passages of Scripture, on which the Millenarians lay the greatest stress, in support of their peculiar notions, I am inclined to think that the reign of Christ, during the millenium, will be spiritual; and the language relative to the resurrection of the saints, &c., is only figurative, and refers to the conversion of the Jews, and the diffusion of genuine Christianity through all nations, and among all people. This will be a glorious state; may we ever labour to bring about its accomplish ment. We have shewn, in the preceding essays, that Christ, by his humiliation and incarnation, by his sufferings and death, by his resurrection and ascension, by his intercession and regal authority, and by his power over death and hell, has become our great deliverer and Saviour. We shall next consider the extent of the atonement, XX. THE EXTENT OF THE ATONEMENT. PART FIRST. THE extent of the atonement has been strongly and ably contested by theologians. No passage in the Bible expressly states that Christ died to save a part of mankind only. This doctrine is not logically implied in any text of Scripture. Remarks on Mr. Roby's "Defence of Calvinism." An examination of Eph. i. 11, and Rom. viii. 29. Mr. Leask's notion respecting the difference between atonement and redemption, examined; if correct, it does not settle the controversy. Dr. Pye Smith's remarks respecting Armenians, incorrect. Calvin's remarks on 1 Tim. ii. 1-6, implies that God would have all men be saved. The inconsistent method resorted to by restricted redemptionists to nullify the doctrine of universal redemption. Dr. Symington's new version of 1 Tim. ii. 1-6. The opinions of Mr. E. Coles and Mr. Hurrion on partial redemption. God, as an all-perfect Being, could not will the salvation of all men, if he had not provided for their salvation. The inconsistency of saying that "God has an open and declared will, and a secret will which is contrary to it." What is truth with man must be truth with God. The notion of divine duplicity is dishonourable to God, and distressing to man. We ought to believe God's declared will to be consistent with his secret will. Scripture plainly declares that Christ died for all men. Remarks by A. Barnes on Heb. ii. 9. The advocates of a limited redemption cannot use Scripture language to express their creed. The Editor of Blackie's Edition of " Barnes' Notes" explains away the evident meaning of God's Word. 1 John ii. 1, 2, considered, and other passages of similar import. To say that the whole world means the elect world, is a theological figment. The Rev. R. Morrison on this subject. The 1st Epistle of John is a "Catholic Epistle." The testimonies of Dionysius Alexandrius, Scott, and Wesley. The idea which some people hold respecting the phrase, "whole world," being used in Scripture, in a loose and indefinite sense, is unreasonable. A quotation from Matt. Henry. HAS Christ made atonement and provided salvation for all men, or did he die for a part of the human race only, and leave the other part to sink into endless and inevitable |