Paul Dean’s Lectures: the seventh lecture

This is the seventh of the lectures in Paul Dean’s 1832 A Course of Lectures in Defence of the Final Restoration, an homage to celebrate the Universalist minister’s 240th birthday.

The numbers in brackets are the beginning of the page in the original.


Lecture VII.


PROOFS OF THE FINAL RESTORATION.

  1. CORINTHIANS, V. 14, 15.

“FOR THE LOVE OF GOD CONSTRAINETH US; BECAUSE WE THUS JUDGE, THAT IF ONE DIED FOR ALL, THEN WERE ALL DEAD: AND THAT HE DIED FOR ALL, THAT THEY WHICH LIVE SHOULD NOT HENCEFORTH LIVE UNTO THEMSELVES, BUT UNTO HIM WHICH DIED FOR THEM, AND ROSE AGAIN.”

It is the character of Christ which sheds over the sacred pages such an heavenly lustre; and gives to them their infinite value to the children of men. Take from the Bible the prophecies, history, doctrines and precepts of Jesus,and it would be little better to sinners than a blank-book — a dead letter; but with them, it is a light from [123] heaven, bringing glad tidings of salvation to all people. The most important particulars in the character of our blessed Lord, are his mission, works, and death; which, taken in connexion with our lost condition, and as forming the ground of our richest hopes, for the present and future life, surpass all things else in the intense interests which they awaken in the human breast.

Now that the mediation of Jesus Christ, and the salvation which he came to bring, may be the more highly esteemed by us; and that his ministry and word may be the less neglected by our indifference; let us briefly consider the great necessity in which we stand of the aid and help of such a Saviour.

The scriptures assure us, that although man was created for happiness and glory, yet all have sinned and came short of that glory — that as such they were fallen in the region and shadow of death, with no eye to pity and no arm to save, being without God and without hope in the world. Such was the forlorn condition in which Christ, according to the authority of inspiration, found the whole human race. Likewise, the voice of history declares the unhappy state of the world in all ages past, especially in those before the coming of Christ, by reciting the sad account of the war and carnage which have desolated the earth; the oppressions which have made its inhabitants to ago-[124]nise; and the crimes which have embittered all the relations of society, and the fountains of life.

From this condition, our own experience sufficiently shows us that we could not have rescued ourselves; for we have neither power to release the soul from the anguish of guilt, or the body from the pains and bondage of death. Therefore, besides the name of Christ, there is not a name given under heaven whereby we could have been saved. But such being our need of a saviour, God in his infinite compassion laid help for us on “one mighty to save,” and sent his Son from heaven to release us, and bring us again “into the glorious liberty of the sons of God.” This view of the subject should awaken in us the warmest gratitude to Heaven, the most fervent love to Christ, and excite us to a most cheerful obedience to the gospel. We propose now to examine the proofs of the “universal restoration,” found in the mission, works, and death of Jesus Christ.

First then, the mission of Christ; for what end was he born? for what purpose was he sent into the world? and what will be the result of that religion and system of means which he came to establish on the earth? The purpose of God in sending him into the world, must be either the salvation of the whole world, or a select part of it; and therefore we adopt it as the scripture doctrine that he was sent to redeem, sanctify, and [125] finally save, the whole human race, and that without exception.

This doctrine relative to the object of Christ’s mission, is supported by the scriptures, in numerous places, and by a great variety of modes of expression. They assure us that the mission of Jesus was the effect of God’s love to the world; “for God so loved the world, that he gave his only begotten son, that whosoever believeth in him should not perish, but have eternal life. For God sent not his son into the world to condemn the world, but that the world through him might be saved.”1 What greater proof of his love to the world could God have given, than was given by sending his son to be its saviour! The name Jesus, i.e. saviour, given to Christ by the angel of God, imports the nature of his mission, as being sent to “save his people from their sins.”2 The first intimation of the Messiah’s approach, announces him as the seed of the woman, who shall bruise the head of the serpent;3 interpreted by St. Paul, in these words, he shall “destroy him that had the power of death, that is, the devil; and deliver them, who, through the fear of death, were all their life time subject to bondage.”4 Speaking of him, God says, by the prophet Isaiah, “I will also give thee for a light to the Gentiles,

[126] that thou mayest be my salvation unto the end of the earth.”5

Jesus himself says, “I came down from heaven, not to do mine own will, but the will of him that sent me. And this is the Father’s will which hath sent me, that of all which he hath given me (i.e. the heathen and uttermost parts of the earth) I should lose nothing, but should raise it up again at the last day.”6 And this view of the Father’s will which Christ came to do, agrees with St. Paul’s interpretation of the will of God, “who will have all men to be saved, and to come unto the knowledge of the truth.”7 Our Lord further says, “the Son of man is come to seek and to save that which was lost.[“]8 And St. John proclaims with peculiar emphasis,”We have seen and do testify, that the Father sent the Son to be the saviour of the world.”9 These are but a few of the passages which might be quoted from the sacred writings, to prove that the design of our Saviour’s mission into the world, was not the salvation of a select part only, but the whole world; for much of the New Testament, the sublimity and benevolence of his doctrines, the purity and reasonableness of his precepts, and the tendency of his religion to universal happiness, might be successfully urged in its support.

[127] Expressive of the high authority and dignity of him who came on such a mission, legions of angels announced his approach, and ministered to him, during the whole course of his ministry on earth, and his return to heaven. And for the finishing of the mighty work of his mission, all power in heaven and earth was given into his hands; so that of his ability to finish it there can be no doubt.

We are to notice some of the most important works of Christ, performed in the progress of his ministry on earth, in virtue of the mission and power given him.

To say nothing of the ordinary works of our Lord, as “he went about doing good,” we may remark that he performed, in the short space of his brief ministry among men, forty wonderful and splendid miracles, on forty different occasions, in open day-light, before friends and enemies, in the presence of the rulers, scribes, and multitudes of the people; and by these miracles did he exhibit his complete power and dominion over the invisible world, by calling Moses and Elias from thence to confer with him on the mount of transfiguration; over the natural world, by stilling the tempest and calming the sea; over the mental world, by restoring the shattered powers of the lunatic; over the moral world, by forgiving sin, and removing the anguish of guilt from the peni-[128]tent sinner’s conscience; over the bodies of men, by healing all manner of diseases and raising up the dead; over demons, by casting them out and releasing both the body and the soul from their pernicious influence. These mighty works were all done not only by a power manifestly from heaven, but by a sympathy and kindness of feeling, which wept at the grave of Lazarus, and at the gate of Jerusalem; had compassion on the wretched woman that touched the hem of his garment; commended in his dying hour his mother to the care of a beloved disciple, and his murderers to the favor of God, and was nobly touched with the feeling of all our infirmities and sufferings. They were therefore every one of them miracles of divine mercy as well as of heavenly power; and hence to be regarded as practical proofs of the divinity of his mission, and of his perfect ability and disposition to perform all its duties for the salvation of men, and to the acceptance of the Most High. Who that considers the vast variety of the wonderful works of Christ, and places before his mind’s eye the most splendid and gracious of them all, his ascension into heaven, in the view of men and angels in a chariot of light, and dispensing as he ascended higher, rich, inestimable and saving gifts to the world, whose cause he ascends to plead before the throne of heaven; and not, with the delighted men of Samaria, exclaim, “we have seen [129] him ourselves, and do know that he is the Christ, the saviour of the world.” But it is the sufferings and death of Christ, rather than the beneficence of his miracles, that we look for the proofs of his great and saving love to the world; and hence,

3. We come to the consideration of the death of Christ. That he died is asserted by all christians, and that he died for the redemption of men; but whether for the whole human race, is not agreed, some averring that he did, and others that he did not. We propose not in this place to inquire whether his death be the procuring cause of salvation, or the expression and attestation of God’s love, and hence the pledge that God will save those for whom he died, by the means of grace contained in that religion which his death served to establish; for, although this question may be of interest in some points of view, yet in regard to our present inquiry it is of no importance, as in either case, if he died for every man, then the salvation of every man must be effected either by it as the procuring cause, or by the redemption of the pledge, given by it, through the faithfulness of God.

The question then is this, did our blessed Saviour suffer and die for every man without exception? This question the apostle, in the text, answers in the affirmative. True, he takes the fact [130] that Christ died for all, for granted, i.e. as a sentiment which no christian of his day disbelieved,saying “if one died for all, (as you all admit) then were all dead: and that he died for all, that they which live, should not henceforth live unto themselves, but unto him which died for them and rose again.” Here he states the admitted fact that “one died for all;” and then draws from it two inferences, one of fact, and the other of duty: thus “if one died for all,” then this inference is plain, viz. all were dead, or under the sentence of death: Again: if one died for all, then again the inference is equally clear, viz. that all should “live unto him who died for them.” Now if any one deny that Christ died for all, he must, to be consistent with himself, also deny that all are dead or under the sentence of death, and also that all are obligated to live to Christ; but this, we think, no one would be willing to do. The equal necessity of all for the redemption of Christ, connected with the goodness of God, furnishes a very strong argument in favor of the doctrine of the universality of his atonement. Yet we rest not the sentiment upon this or any other reasoning, seeing the higher authority of revelation is at hand.

The three following passages seem to place this inquiry beyond controversy, viz. 1. Tim. ii. 5, 6. “For there is one God, and one mediator between God and men, the man Christ Jesus; who gave [131] himself a ransom for all, to be testified in due time.” Heb. ii. 9. “But we see Jesus who was made a little lower than the angels, for the suffering of death, crowned with glory and honor; that he by the grace of God, should taste death for every man.” 1. John, ii. 2. “And he is the propitiation for our sins; and not for ours only, but also for the sins of the whole world.”

It is not easy to conceive how the universality of Christ’s death, could have been expressed in stronger and more unequivocal terms than are employed in the above scriptures. The terms all, every man, and the whole world, not applied to a family, society, city, country, or nation, but to mankind, must embrace the human race without exception. And further, when it is considered that there is not a single passage in the Bible, that limits the death of Christ and its benefits to any section or part of mankind, to the exclusion of others, we cannot but perceive that the whole of the sacred writings assent to the truth affirmed by the above passages, and therefore confirm their testimony. And hence, the united voice of revelation proclaims that Jesus died for all, and in that he died for all, there is none for whom he did not die, and give himself a ransom, that they might live, and finally inherit life eternal.

The power and efficacy of the death of the Lord Jesus, as a mean to accomplish the di-[132]vine purpose, is attested by the astonishing events which accompanied it; for when he died, the sun refused to shine from the sixth to the ninth hour; the veil of the Temple was parted, the rocks were rent, the graves of the saint? were opened, and the earth shaken to its centre. And these events were followed by the still more surprising ones of the resurrection of the Lord, and of many of his saints, who arose and appeared to many, as the witnesses that death was conquered, and life and immortality brought to light.

Again the gospel speaks of Christ crucified, under the figure of a ransom; and therefore whether it be a ransom of life for life, or of price for the redemption of sinners, if accepted by the power to whom it was offered, it must effect the release of all for whom it was offered, or be wholly in vain.

Now on the subjects of the mission, works, and death of our Lord, the following reasoning appears conclusive. 1st. If, as we have shown, God sent his son to redeem, and finally, to restore all men to holiness and happiness; then it must be agreeable to his counsel and purpose, that that great event should be perfectly accomplished. And then also it must be possible that it should be so done, in perfect consistency with the moral agency and freedom of men, the moral government of God, and the scripture doctrine of rewards, punish-[133]ments, and pardons, as promised and dispensed by the gospel. 2. If Jesus really performed the miracles ascribed to him in the New Testament, as all christians believe he did, and with the love and compassion evinced by his voluntary sufferings and death for every man; then he must have both power and the inclination to do and accomplish, in a manner not in the least subversive of our responsibility to the divine law, whatever is necessary to the moral subjection, and the restoring of every creature to the obedience of the divine will. 3. And if Jesus Christ, in addition to all he did and said during his life on earth for the reformation, comfort and happiness of men, did, as the ambassador of God and in obedience to his will, give “himself a ransom for all,” with the purpose of effecting the regeneration of every son and daughter of Adam, in the present or future world, and if God accepted him as such a ransom, as he most certainly did, when he seated him at his own right hand in heavenly places; then the “universal restoration” has the seal of heaven set upon it, as divine truth.

Whosoever questions the correctness of this conclusion, must deny that God sent his son into the world to be the saviour of the whole human race, or maintain that his mission will fail, the power and grace exhibited by his works and miracles, be incompetent, and the efficacy of his death prove [134] insufficient to save the world; which must produce an infinite disappointment to the Deity, and cut off all ground of hope from men; for if the mission, power and death of Christ, as they are proclaimed in the gospel, fail us as the ground of hope, in what shall we confide? And if God be disappointed, why should not the plan of salvation utterly fail, and the world be left in despair? But who would be willing to assume this ground of argument against our position? No one, we trust* and therefore the mission of Christ, and the “universal restoration,” must stand or fall together.

Such then being the design of our Saviour’s mission, it claims from the world the highest respect, and for his doctrines and precepts the most cordial reception and the most cheerful and constant obedience. Such being the character and tendency of his miracles and examples of life; they are the heavenly patterns of piety, virtue, and benevolence, given for the love and imitation of men in every sphere of duty: and such being the purpose and efficacy of his death; every man for whom he died, is under the highest obligations of gratitude to heaven for the preaching of the gospel of Christ and him crucified; and has the highest interest in placing himself at the foot of the cross, and owning him who bled upon it as his blessed Lord and Saviour.

Again: upon the truth of this view of the sub-[135]ject, must depend the criminality of those persons who reject the gospel; for if there be any one of all the human race, whom Jesus was not sent to save, and for whose redemption he did not give himself a ransom, his rejection of Christ and the gospel, so far at least as his own salvation is concerned, can be no violation of the will of God, or of his own duty; as truth and justice cannot require us to believe what is not true. But if, as we have shown to be the case, Christ came down from heaven, lived, died and rose again, for the salvation of “every man;” then whosoever denies the messiahship of Jesus, scoffs at his religion, and tramples upon the institutions of his gospel, denies the Holy One, treads under foot the blood of the covenant, and does despite to the spirit of grace, as the fruit of God’s everlasting love.

This doctrine of Christ crucified for the world, is most admirably calculated to overcome the idolatry, irreligion, and skepticism, which have and still do prevail in the earth; and to unite men of every age and nation in the worship of one God, the love of one Saviour, and in the blessed hopes and comforts of one holy religion. It offers to men the most reasonable inducements to honor and love the name of Jesus, and to detest and avoid infidelity as the basest ingratitude to heaven, and the bane of human life. It invites a world from the degrading vices, ignorance,, and cruelties of [136] heathenism; — from the licentiousness, the intemperance, and loathsome haunts of the profaners of sacred truth; — from the awful and desolating scenes of war, rapine and murder; and bids them seek at the feet of Jesus the pardon of their sins, the instructions of his word, the heavenly rest and peace, and joy of his kingdom on earth, and a crown of life that fadeth not away in heaven.

In what way could our Lord so glorify the Father, as by thus inducing the world to forsake their sins, and to seek and find eternal life? In what other way could he clothe himself with such distinguished honor, or confer on the world such high and sacred obligations of love, gratitude and obedience? And are not love and gratitude among the most powerful incentives to virtue and piety, since as christians, we love God because he first loved us, and sent his son to die for us?

Why then should it be thought incredible, that he who came on such a mission, and who did so much to make men holy and happy while he was here, should continue to exert his power and grace, till he brings every knee to bow, and every tongue to confess, and wipe away the tears of grief from every human eye? As the judge of men, can he not sufficiently excite the fear and apprehension of sinners, without the infliction of such a punishment as must forever exclude them from being restored by his mercy? This, we think, must be admitted; [137] else to reward men according to their works, must be opposed to the heavenly doctrine of salvation by grace, a sentiment which would be most dishonorable to the moral government of our Heavenly Father; for then the law of God would be against his promises, which an inspired apostle has asserted not to be true. And therefore no valid objection can be brought against the moral tendency of this noble sentiment.

Hence we are constrained to believe, that the blessed gospel of a crucified Saviour, will prevail through the whole earth, and completely triumph over idolatry, error and vice; reconcile a world to God and to each other, and fill the earth with the praise and glory of his grace. Therefore let every man that hath this hope in his heart, purify himself from sinful and selfish feelings, cultivate the most enlarged views of benevolence among men, and use his utmost exertions to impart the rich and saving knowledge of the mission, works, and sufferings of Jesus to every nation, kindred, tongue and people; that every child of Adam may behold him as the lovely shepherd of Israel, feel their need of his help, cry to him and be saved.

Heaven grant that such a spirit and such a religion, may speedily come upon the rulers of the earth, the ministry of the gospel, the church of God, and upon all the people; and to God and his Christ be the glory, forever.


  1. St. John iii. 16, 17.↩︎
  2. St. Matt. i. 21.↩︎
  3. Gen. iii. 15.↩︎
  4. Heb. ii. 14, 15.↩︎
  5. Isaiah xlix, 6.↩︎
  6. St. John vi. 38, 39.↩︎
  7. 1. Tim. ii. 4.↩︎
  8. St. Luke xix. 10.↩︎
  9. 1. John iv. 14.↩︎

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