Blessings to you, the readers of this page, in Jesus Christ our Lord. May He guide you and protect you always.

The Christian Doctrine Of Universal Salvation
"Everyone Eventually Gets Into Heaven, By Jesus Christ."

A Service Of Internet Church Of Christ -
"Love All People As Yourself."
Rev. Bill McGinnis, Director

"For as in Adam all die, even so in Christ shall all be made alive."
(1 Corinthians 15:22 KJV)


The Christian Doctrine of Universal Salvation, or Universal Reconciliation, states that all people, no matter how evil they may be, are created by God; and that God the Father, acting through His Son, Jesus Christ, will eventually bring all people back to Himself and into Heaven, by means which we cannot know or understand. After death, each person will be judged by God according to his deeds.There is punishment for evildoing, according to God's desire for justice. But this punishment is temporary and not eternal. Eventually, everyone comes back to God the Father, by Jesus Christ, His Son.

This doctrine is based firmly on the Bible, as shown below. And it directly opposes and contradicts the various doctrines of eternal punishment and damnation which are erroneously held by many other Christian groups.

Frequently Asked Questions (FAQ)
Q: If everyone eventually gets into Heaven, what is the point of accepting Jesus Christ as your Lord and Saviour at this time? Why not wait?

A: As soon as you truly accept Jesus Christ as your Lord and Saviour, your past sins are forgiven, and the blessings of Salvation begin immediately. So sooner is better than later.

Q: What about repentance? Don't you also need to repent of your past sins?

A: Yes. But full repentance is not possible until after you accept Jesus, because you cannot recognize many of your sins until after the Holy Spirit has come to dwell within you.

Q: But what about the Bible verses which seem to talk about eternal punishmnet for those who do not accept Jesus?

A: Wherever a Bible word is is translated as "eternal," it is better translated as "continuous," meaning "continuous for a time," not "continuous through infinity." Eventually, somehow, everyone will accept Jesus, and punishment will end for them at that time.

Q: Why should people escape punishment simply by accepting Jesus Christ as their Lord and Saviour? Where is the justice in this?

A: Sin requires punishment: this is justice. But God is merciful as well as just. And in His mercy, God has allowed Jesus to die voluntarily on the cross as punishment and payment for the sins of all mankind. But in order to receive this merciful gift, each person must accept Jesus as his own personal Lord and Saviour. Until this eventually happens for each person -- in this worldly life or in some other kind of existence -- the normal rules of sin and punishment continue to apply, with the severity of the punishment being proportional to the seriousness of the sin.

Blessings to you in Jesus Christ our Lord.
For more information on Universal Salvation/Universal Reconciliation/Christian Universalism, please continue reading below on this page. Also, please see the library at and the website at

May the Holy Spirit dwelling within you lead you and guide you into His truth, as He chooses to reveal it to you.

Blessings to you in Jesus Christ our Lord.

Christian Universalism Basic Scriptures

                  Christian Universalism Basic Scriptures
                       Compiled by Rev. Bill McGinnis
   These are the basic scriptures which support the Christian 
   Universalist doctrine of Universal Salvation and the Christian 
   Universalist faith.
   Please note the use of "every" and "all." These Scriptures apply to
   all people, not merely some people. And what they say is that all
   people will eventually come to Christ and be saved.
   " . . . every knee shall bow, every tongue shall swear." "I . . . will
   draw all men to me." " . . . the living God, who is the Saviour of all
   men, specially of those that believe." "And that every tongue should
   confess that Jesus Christ is Lord." " . . . in Christ shall all be
   made alive."

   Isaiah 45:22-23 (KJV)
          Look unto me, and be ye saved, all the ends of the earth: for I
          am God, and there is none else.
          I have sworn by myself, the word is gone out of my mouth in
          righteousness, and shall not return, That unto me every knee
          shall bow, every tongue shall swear.

   John 12:32 (KJV)
          And I, if I be lifted up from the earth, will draw all men unto

   1 Timothy 4:10-11 (KJV)
          For therefore we both labour and suffer reproach, because we
          trust in the living God, who is the Saviour of all men,
          specially of those that believe.
          These things command and teach.

   Philippians 2:9-11 (KJV)
          Wherefore God also hath highly exalted him, and given him a
          name which is above every name:
          That at the name of Jesus every knee should bow, of things in
          heaven, and things in earth, and things under the earth;
          And that every tongue should confess that Jesus Christ is Lord,
          to the glory of God the Father.

   1 Corinthians 15:22 (KJV)
          For as in Adam all die, even so in Christ shall all be made


    Blessings to you in Jesus Christ our Lord.

Detailed Scriptural Evidence


Hello Brothers and Sisters in Christ:
   Like many of you, I rely on the Bible as my primary written
source for information about spiritual matters. The Lord has instructed
me directly in this matter: "I want you to be a Bible Christian, Bill."
I understand this directive to mean that He wants me to base all of my
religious understanding on the Bible, rather than on any other writings
or opinions. Therefore, it is of the greatest importance to me to discover
what the Bible really says on any topic.
  Here is what one Bible scholar has found on the subject of Christian
  Blessings to you in Jesus Christ our Lord.
     Rev. Bill McGinnis
The following information is from:
by Thomas Whittmore

What Evidences do Universalists adduce from the Scriptures in support of
their belief in the eventual holiness and happiness of all men?
We arrange the Scriptural evidences of Universalism under the following


God the Creator of Men
1. God is the Creator of all men. "He hath made of one blood, all nations
of men, to dwell on all the face of the earth." (Acts 17:26) He would not
have created intelligent beings, had he known they were to be forever
miserable. To suppose that God would bring beings into existence who he
knew would be infinite losers by that existence, is to charge him with the
utmost malignity. The existence itself would not be a blessing, but a
curse; the greatness of which cannot be described. A poor soul, sentenced
to endless damnation, might well cry, in the touching language of Young;
"Father of Mercies, why for silent earth,
Didst Thou awake, and curse me into birth?
Tear me from quiet, ravish me from night,
And make a thankless present of thy light;
Push into being a reverse of Thee,
And animate a clod with misery?"
As God is infinite in knowledge, and as he sees the end from the
beginning, he must have known before the creation, the result of the
existence he was about to confer, and whether, upon the whole, it would be
a blessing; and, as he was not under any necessity to create man, being
also infinitely benevolent, he could not have conferred an existence that
he knew would end in the worst possible consequences to his creatures.

God the Father of Men
2. God is the Father of all men. "Have we not ALL one Father? Hath not one
God created us?" (Mal. 2:10) A kind Father will not punish his children
but for their good. God is evidently called the Father of all men in the
Scriptures, and this is not an unmeaning name. He has the disposition and
principles of a Father. He loves with a Father's love. He watches with a
Father's care. He reproves with a Father's tenderness. He punishes with a
Father's design. God is the Father of all men and, therefore, he cannot
make mankind endlessly miserable.

God the Lord, or Owner of Men
3. All men, of right, belong to God. "Behold all souls are mine," saith
the Lord "As the soul of the father, so also the soul of the son is mine."
(Ezek. 18:4) God will not give up what belongeth to him, to the dominion
of sin and Satan forever. All men are God's by creation. He has made them
all. They are his by preservation. He sustains them all. They were his at
first, and they always have remained in his care. "The earth is the
Lord's, and the fulness thereof; the world, and they that dwell therein."
(Psalms 24:1) "If any provide not for his own, and specially for those of
his own house, he hath denied the faith and is worse than an infidel" (1
Tim. 5:8), can never abandon HIS OWN creatures. He will ever exercise a
gracious care over them, as will be more fully seen in the following

All Men Committed to Christ's Care
4. God hath given all things to Christ, as the moral Ruler of the world.
"Ask of me, and I will give thee the heathen for thine inheritance, and
the uttermost parts of the earth for thy possession." (Psalms 2:8) "The
Father loveth the Son, and hath given all things into his hand." (John
3:35) "All Things", here, means all intelligent BEINGS, so say the best
5. God gave all beings to Christ THAT HE MIGHT SAVE THEM. "Thou hast given
THOU HAST GIVEN HIM." (John 17:2) This plainly evinces, that it was God's
design, in giving Christ dominion over all flesh, that they should all
enjoy eternal life.
6. It is CERTAIN that Christ will save all that the Father hath given him.
"All that the Father giveth me, SHALL COME TO ME, and him that cometh to
me I WILL IN NOWISE CAST OUT." (John 6:37) These three propositions are
irrefragable evidence of the final happiness of all men. 1st, God hath
given all things to Christ. 2nd, all that God hath given him shall come to
him. 3rd, him that cometh he will in nowise cast out. All are given; all
shall come; and none shall be cast out. What is the unavoidable

The Will of God
7. It is the will of God that all men shall be saved. "Who will have all
men to be saved, and come unto the knowledge of the truth." (1 Tim. 2:4)
By "all men", in this passage, is undoubtedly to be understood all the
human race. Salvation comes through the belief of the truth. God wills
that all men should come to the knowledge of the truth, and be saved
8. God inspires the hearts of the good to pray for the salvation of all
men, and say, as Jesus said, "THY WILL BE DONE." (Matt. 6:10) Adam Clarke
says, "Because he wills the salvation of all men, therefore he wills that
all men should be prayed for;" as in 1 Tim 2:1. "I exhort, therefore,
that, first of all, supplications, prayers, intercessions, and giving of
thanks be made for all men." Would God inspire the hearts of his saints to
pray for the salvation of all mankind, if he knew they would not all be
9. Jesus came to do the will of God. "My meat is to do the will of him
that sent me, and to finish his work". (John 4:34) "Lo, I come to do thy
will O God". (Heb. 10:9) The will of God is, that ALL MEN shall be saved.
This is his will, by way of distinction and preeminence. Jesus came to do
this will. He came as the Savior, as the Savior of all men. He came as the
good Shepherd, to seek and save that which was lost. He came to save all
men, not only those who lived on the earth while he was here, but all who
lived before, and all who have since lived, and all who shall live. Jesus
gave himself a ransom for all. He tasted death for every man, and unto
him, at last, every knee shall bow, and every tongue shall confess him
Lord, to the glory of God the Father. Such is the way in which Jesus does
the will of God.
10. The will of God cannot be resisted. "He doeth according to his will in
the army of heaven, and among the inhabitants of the earth; and none can
stay his hand, or say unto him, What doest thou?" (Dan. 4:35) Who can
resist a being of Almighty power? What God wills to take place, must take
place. He wills the salvation of all men because it is right. A God of
purity cannot desire endless sin and rebellion. If he wills the salvation
of all men, he wills all the means by which it shall be accomplished. It
must therefore take place.
11. God has no other will besides the will to save all men. "He is in one
mind, and who can turn him". (Job 23:13)

The Nature of God
12. God is love, and love worketh no ill. "God is love". (1 John 4:8)
"Love Worketh no ill". (Rom. 13:10) This is a very forcible argument.
God's nature is the very essence of benevolence, and benevolence cannot be
the origin of endless evil. If love worketh no ill, God can work no ill,
and, therefore, God cannot be the author of endless evil.
13. God loves all mankind. "For God so loved the world that he gave his
only begotten Son" (John 3:16), and, as Jesus died for all men, so God
loves all men. This argument adds great force to the last.
14. God loves even his enemies. For he requires men to love their enemies,
which he could not do if he hated his. (Matt. 4:44) And Jesus declared,
"for he is kind unto the unthankful and to the evil." (Luke 6:35) This is
but an amplification of the preceding argument. If God loves his enemies,
he certainly loves all men, for no one doubts that he loves his friends.
And can God cause those to be endlessly miserable whom he loves?

The Wisdom of God
15. God is WISE and it cannot be a dictate of wisdom to create beings, and
then make their existence a curse by entailing endless suffering to it.
God foresaw all the consequences of our creation when he made us. He knew
fully what the result would be to each individual. Is it possible, that
infinite goodness could breathe life into unoffending dust, when it was
clearly foreseen that endless evil would ensue? It was not possible. God
16. The wisdom of God is "full of mercy", and "without partiality". (James
3:17) "Full of mercy", says Adam Clarke, i.e. "ready to pass by a
transgression, and to grant forgiveness to those who offend; and
power and skill, who "performs every possible act of kindness", will save
his fallen creatures from their sins. "Without partiality", i.e. without
making a difference. God is no respecter of persons. He is kind to all men
and he will perform every "possible act of kindness" to all men.

The Pleasure of God
17. The PLEASURE of God is in favor of the salvation of all men, and,
therefore, neither death, sin, nor pain, can be the ULTIMATE object of God
in reference to man. "As I live, saith the Lord God, I have no pleasure in
the death of the wicked". (Ezek. 33:11) Death, and sin, and pain, may
exist for a time, but if God has no pleasure in them of themselves, they
are not the end at which he aims, but the means by which he accomplishes
that end. The end in which God rests as his PLEASURE, DESIGN, or purpose,
must be essentially benevolent, because he is essentially a benevolent
God. Neither death, nor sin, no pain, can be his ULTIMATE plan or
pleasure. They are the means by which his holy and righteous designs are
carried into effect.
18. God created all men expressly for HIS PLEASURE, and, therefore, not
for ultimate death. "Thou hast created all things, and for thy pleasure
they are and were created". (Rev. 4:11) Adam Clarke has a fine remark on
this passage. He says, "He made all things for his pleasure; and through
the same motive he preserves. Hence, it is most evident, that he hateth
nothing that he has made; and could have made no intelligent creature with
the design to make it eternally miserable. It is strange, that a contrary
supposition has ever entered into the heart of man; and it is high time
that the benevolent nature of the Supreme God, should be fully vindicated
from aspersions of this kind".
19. The pleasure of God shall prosper in the hand of Christ. "The pleasure
of the Lord shall prosper in his hand". (Isaiah 53:10) Clarke says, on
Isaiah 53:10, that the pleasure of God is, "to have all men saved, and
brought to the knowledge of the truth". Compare this with the 20th
20. God's pleasure shall surely be accomplished. "So shall my word be that
goeth forth out of my mouth; it shall not return unto me void; but it
SHALL accomplish that WHICH I PLEASE, and it shall prosper in the thing
whereto I sent it". (Isaiah 55:11) "I WILL DO ALL MY PLEASURE". (Isaiah
46:10) Does not this passage show that God's PLEASURE shall certainly be
accomplished? His word shall not return unto him void. It shall accomplish
WHAT HE PLEASES, and prosper in the object which he sent it to accomplish.
God has no pleasure in the death or suffering of the sinner. That was not
the object of creation. God created men for his pleasure, and his pleasure
shall certainly be accomplished.

The Purpose of God
21. God hath PURPOSED the salvation of all men. "Having made known unto us
the mystery of his will, according to his good pleasure, WHICH HE HATH
PURPOSED IN HIMSELF, that in the dispensation of the fulness of times, he
might gather together in one all things in Christ, both which are in
heaven, and which are on earth, even in him". (Eph. 1:9-10) It is evident
from this passage, that God hath purposed to gather together all things in
Christ. God's purpose agrees with his WILL or PLEASURE. He wills to have
all men saved. He has no pleasure in the death of the wicked and
accordingly he hath PURPOSED to gather together in one, all things, in
Christ, both which are in heaven, and which are on earth. This is God's
PURPOSE. This is what he hath PURPOSED IN HIMSELF. And this is not the
gathering together of those things only which are IN CHRIST, but the
gathering together of ALL THINGS in him. "Unto him shall the gathering of
the people be". (Gen 49:10) And Jesus confirms this: "And I, if I be
lifted up from the earth, will draw all men unto me". (John 12:32) Thus we
see all things are to be gathered into Christ. They are all to have his
spirit, and partake of his new creation, for "if any man be in Christ, he
is a new creature: old things are passed away: behold all things are
become new". (2 Cor. 5:17) By the phrase "all things", as Archbishop
Newcome says, is meant, "all persons", all intelligent beings. See the
neuter for the masculine, John 6:37, 39". See more on this subject under
the 78th section.
22. The purpose of God cannot fail. It must certainly be accomplished.
"The Lord of hosts hath sworn, saying, surely as I have thought, so shall
it come to pass; and as I have purposed, so shall it stand". (Isaiah
14:24) "For the Lord of hosts hath purposed, and who shall disannul it?
and his hand is stretched out, and who shall turn it back?" (Isaiah 14:27)
"I have purposed it, I WILL ALSO DO IT". (Isaiah 46:11) Now, whatever God
PURPOSES must take place. God can have no second thoughts. He cannot see
reason to change his own plans. He has the Power to work all things
according to his purpose. Hence, Paul speaks of "the PURPOSE of him who
worketh all things according to the counsel [i.e. the previous
consultations or deliberations] of his own will". (Eph. 1:11) What, then,
shall hinder the accomplishment of this purpose? Has God designed a work
which he cannot do? Has he formed a plan which he cannot execute? No! The
concurrent testimony of the sacred writers is, that whatever God has
purposed, SHALL BE DONE. So let it be, O Lord.

The Promises of God
23. God promised to Abraham, his servant, that he would bless all mankind,
in his seed. "In thee shall all the families of the earth be blessed".
(Gen. 12:3) "In thy seed shall all the nations of the earth be blessed".
(Gen. 22:18) All the NATIONS of the earth, all the FAMILIES of the earth,
according to this promise, are to be blessed in the seed of Abraham. The
language is absolute. It is without any condition. "ALL the nations of the
earth SHALL BE BLESSED". And who is this "seed of Abraham", in whom all
the NATIONS AND FAMILIES of the earth shall be blessed? I agree with Dr.
Adam Clarke on this matter. He says, in his not on Gen 12:3, "In thy
posterity, in the Messiah, who shall spring from thee, shall all families
of the earth be blessed; for as he shall take on him human nature, from
the posterity of Abraham, he shall taste death for every man; his gospel
shall be preached throughout the world, and innumerable blessings be
derived on ALL MANKIND, through his death and intercession."
24. God made the same promise to Isaac. "I will perform the oath which I
scare unto Abraham thy father, and I will make thy seed to multiply as the
stars of heaven, and will give unto thy seed all these countries; and in
thy seed shall all the nations of the earth be blessed." (Gen. 24:3-4)
This passage is precisely of the same import with those quoted under
section 23. It refers to precisely the same subject, and asserts the same
facts. We repeat it here, because God saw fit to repeat the same promise
to Isaac which he had made to his father Abraham, and it forms a distinct
argument of itself.
25. The same promise was repeated to Jacob, the grandson of Abraham. "And
in thee, and in thy seed, shall all the families of the earth be blessed."
(Gen. 28:14) The apostle Paul (and higher authority we do not wish) fully
settles the question in regard to who is meant by the "seed of Abraham."
He says, "Now to Abraham and his seed, were the promises made. He saith
not, and to seeds, as of many; but as of one, and to thy seed, WHICH IS
CHRIST." (Gal. 3:16) Christ, then, is the seed of Abraham; and in him ALL
the NATIONS and FAMILIES of the earth shall be blessed.
26. Peter, the apostle, understood this promise as referring to the
salvation of men from sin, by Jesus Christ. "Ye are the children of the
prophets, and of the covenant which God made with our fathers, saying unto
Unto you first, God, having raised up his son Jesus, sent him to bless
you, in turning away every one of you from his iniquities." (Acts 3:25-26)
Here we have a third term, -- KINDREDS. All NATIONS of the earth, all
FAMILIES of the earth, and all KINDREDS of the earth must certainly
signify all mankind. The import of this absolute, unconditional promise
is, they shall all be blessed in Christ Jesus.
27. The apostle Paul repeats this promise, and calls it THE GOSPEL. "And
the Scripture, foreseeing that God would justify the heathen through
faith, preached before the gospel unto Abraham, saying, IN THE SHALL ALL
NATIONS BE BLESSED." (Gal 3:8) This is a further confirmation, that the
blessing promised men in the seed of Abraham, is a spiritual, gospel
28. There is no threatening of any kind whatsoever in the Scriptures, no
law, no penalty, no punishment denounced, which when rightly understood
does not harmonize with this promise, for the law is not against the
promises of God. "Is the law, then against the promises of God? God
forbid." (Gal 3:21) The law mentioned in this verse was undoubtedly the
law given to Moses on Mount Sinai. God was specially careful to frame that
law in such a manner, that not a single sentence or particle of it should
contradict the promises made by him to Abraham. What those promises were,
we have seen. It is equally true, that not a single threatening of
punishment for sin, or for unbelief, not a denunciation of hell-fire, or
condemnation of any kind for sin, is opposed to the promises of God. Now
as those promises most explicitly assert, the final blessing of all the
nations, kindreds, and families of the earth with salvation from sin in
Jesus Christ, so no portion of God's law, no threatening of punishment,
should be so construed, interpreted, or explained, as to contradict this.
And as the doctrine of endless condemnation for sin does explicitly
contradict those promises, that doctrine we may be sure is not revealed in
any portion of God's word.

The Oath of God
29. God hath confirmed his promise by AN OATH. See Gen 22:16-18, and Heb.
6:13. But the most striking passage, perhaps, is this, -- "I have sworn by
myself, the word is gone out of my mouth in righteousness, and shall not
return, that unto me every knee shall bow, every tongue shall swear,
surely shall say, [I have here omitted the work ONE, supplied by the
translators, as it evidently annihilates the whole sense of the passage,
which is clear and beautiful without it.] in the Lord have I righteousness
and strength." (Isaiah 45:23-24) I think the words of Adam Clarke on the
oath of God, are worthy of the deepest consideration. On the words of God,
"he scare BY HIMSELF," Clarke remarks, "He pledged his eternal power and
Godhead for the fulfilment of the promise; there was no being superior to
himself, to whom he could make appeal, or by whom he could be bound;
therefore, he appeals to and pledges his immutable truth and godhead."
(Com. on Heb.6:13) And again, the same commentator remarks, "The PROMISE
pledged his faithfulness and justice; the OATH all the infinite
perfections of his godhead; for he scare by himself. There is a good
saying in Beracoth, on Exodus 32:13, "REMEMBER ABRAHAM, ISAAC, AND ISRAEL,
meaning of BY THINE OWN SELF? Rab Eleazar answered, thus said Moses to the
holy blessed God, Lord of all the world, If thou hadst sworn to them by
the heavens and the earth, then I should have said, as the heavens and the
earth shall pass away, so may thy oath pass away. But now thou hast sworn
unto them by thy great Name, which liveth and which endureth forever, and
forever, and ever; therefore thy oath shall endure forever and forever and
ever." (Com. on Heb. 6:18)

The Power of God
30. God is almighty. Nothing can resist his will. Nothing can defeat his
purpose. Nothing can prevent the fulfilment of his promise. "What he had
promised he was ABLE also to perform." (Rom. 4:21) If God were not
almighty, then the world might not be saved. But he is almighty. "None can
stay his hand, or say unto him, what doest thou?" and therefore, in God's
own time (and that is the best time), and by his own means, the whole
world shall be saved.

The Death of Christ
31. Because God not only WILLS the salvation of all men, not only hath
PURPOSED to save them all, not only hath PROMISED it, not only hath
confirmed that promise by and OATH, but also hath provided THE MEANS in
the death of Christ, for the salvation of all men. Jesus died FOR ALL. "He
gave himself a ransom for all, to be testified in due time." (1 Tim. 2:6)
"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." (Heb. 2:9) "And he is the
propitiation for our sins; and not for ours only, but also for the SINS OF
THE WHOLE WORLD." (1 John 2:2) Here are three expressions: 1st, "ALL";
2nd, "EVERY MAN"; 3rd, "THE WHOLE WORLD". It seems as though the sacred
writers took the utmost care to guard against being misunderstood in this
important particular. Some would have us believe (See Prof. Stuart's Com.
on Heb. 2:9), that these expressions are to be understood only in a
general sense, in opposition to the contracted opinions of the Jews, who
confined the blessings of God to their own nation only, ant that the words
are intended to declare, that Jesus died for Gentiles as well as Jews. We
cannot so restrict the sense. Look at the connection in which these
passages are found, and it will be seen that the terms used, apply to all
men, in the widest sense of these terms. Paul instructs Timothy to pray
for all men; not for Jews and Gentiles in the general sense, but for
kings, and all in authority; for this is good and acceptable in the sight
of God, who will have ALL MEN to be saved. So John says, "If ANY MAN sin,
we have and Advocate with the Father." (1 John 2:1) Is not the language
here designed to apply to all men? Who can dispute it?
32. The labor of Christ will be efficacious for all for whom he died. "He
shall see of the travail of his soul, and shall be satisfied." (Isaiah
53:11) "and I, if I be lifted up from the earth, will draw all men unto
me." (John 12:32) If the Redeemer died for all men, can he be SATISFIED
with the salvation of a part only? Can he look back upon his work and say,
IT IS WELL DONE? Will he not rather draw all men unto him, by the power of
his truth, and make them holy and happy forever? Are we not authorized to
expect such a result, form the fact, that he gave himself a ransom for
all? and if they are all DRAWN unto him, will they not all be saved?
33. When Jesus was born, the angel said to the fearful shepherds, "Behold,
I bring you good tidings of great joy, which SHALL BE TO ALL PEOPLE."
(Luke 2:10) The tidings of the Redeemer's birth, were certainly good
tidings to all people. They should all hear these tidings, and to all they
should be good tidings. But how can this be, if a part of the human race
is never to be benefited by the Redeemer's sacrifice?
34. The people who heard Jesus preach, said, "we have heard him ourselves,
and we know that this is indeed the Christ, THE SAVIOR OF THE WORLD."
(John 4:42) Jesus cannot be the Savior of the world, if the world will
never be saved. What Jesus taught the Samaritans, that induced them to
regard him as the Savior of the world, may be inferred, 1st. from his
conversation with the woman at the well of Jacob (John 4:4), and 2nd, from
the exclamation of the Samaritans, in the 42nd verse. He evidently did not
preach to them the doctrine of endless misery, for would they have
concluded from the fact of his preaching that doctrine, that he was THE
35. John, the beloved disciple of Christ, said, "We have seen, and do
testify, that the Father sent the Son TO BE THE SAVIOR OF THE WORLD." (1
John 4:14) This is the same character that the Samaritans judged the Lord
to possess, from his personal instructions. (John 4:42) John says, "We
have seen;" i.e. he knew it from his acquaintance with his Master, AND DO
TESTIFY. We cannot hide this truth. We will proclaim to men, that Jesus is
the Savior of the world.

The Testimony of the Prophets
36. All the holy prophets have spoken of the restitution of all things.
"And he shall send Jesus Christ, which before was preached unto you, whom
the heaven must receive until the times of restitution of all things,
which God hath spoken by the mouth of all his holy prophets, since the
world began." (Acts 3:20-21) This is an important passage of Scripture.
"And he shall send Jesus Christ, which before was preached unto you, [but
who hath been crucified, and hath ascended unto heaven, and] whom the
heaven must receive [or contain] until the times of restitution of all
things, which God hath spoken by the mouth of all his holy prophets since
the world began." This "restitution of all things" is to take place when
Jesus comes down from the heavens, in the sense in which he had ascended
into heaven. He had ascended into heaven bodily; the heavens would contain
him until the times of the restitution; and then he would bodily visit the
earth again. Now when shall he visit the earth again bodily? Answer, at
the resurrection of the dead. See Acts 1:10-11, and 1 Thes. 4:16. We
conclude from this, that the restitution of all things is to take place at
the resurrection of the dead. The learned Parkhurst gives this view of the
subject, and quotes Stockius at large as agreeing with him. We do not
understand, that the restitution shall not BEGIN until that time, but that
it shall then be completed, and filled up, so that it may be said, ALL
THINGS ARE RESTORED. This is begun in part in this life, but it will be
completed and finished at the resurrection. What is this restitution? It
is the putting of things back into their original condition. See Adam
Clarke on the passage. Man was originally created in God's image, but the
divine image has been obscured by sin and men now bear the image of the
earthly. But at the resurrection, when Christ shall appear, the
restitution of all things shall take place, and then mankind will be
restored to the image of God again. For St. Paul says, that at the
resurrection of the dead, and to this the Savior's language agrees, for he
saith, that in the resurrection men shall be AS THE ANGELS OF GOD IN
HEAVEN, i.e. they shall bear the heavenly image (Matt. 22:30) that they
can die no more, and "shall be children of God, being the children of the
resurrection." (Luke 20:36) This God hath spoken by all his holy prophets
since the world began, not fully and clearly as he hath revealed it in the
gospel, but he hath spoken by the prophets of the recovery of all things
from the dominion of sin, and their reconciliation to God, and the gaining
again of the heavenly image. The reader is referred to a long and
excellent passage in Adam Clarke's Com. on Acts 3:21, which he closes by
saying, "as therefore, the subject here referred to is that, of which all
the prophets from the beginning have spoken, (and the grand subject of all
their declarations was Christ and his works among men), therefore the
words are to be applied to this, and no other meaning. Jesus Christ comes
to raise up man from a state of ruin and restore to him the image of God,
as he possessed it at the beginning."
37. Moses, one of the earliest prophets, foretold the destruction of all
evil, when he represented sin under the figure of a serpent, whose HEAD
the seed of the woman was to bruise. "I will put enmity between thee and
the woman, and between thy seed and her seed; it shall bruise thy HEAD,
and thou shalt bruise his heal." (Gen 3:15) The seed of the woman was
Christ. See Luke 3:23-38, in which place the evangelist traces through
seventy-five generations, the descent of Christ from Eve. Dr. Lightfoot
says, (Works, IV. 185) "that all the prophets from Adam, and upward, had
their eye upon the promise in that garden, and spake of salvation and
delivery by Christ, by his breaking the head, and destroying the kingdom,
of the devil." The serpent is a personification of evil, in this place. A
wound upon the HEAD of a serpent is fatal. The natural inference is,
Christ will totally destroy evil. See Heb. 2:14 and 1 John 3:8.
38. David said, "all the ends of the world shall remember and turn unto
the Lord; and all the kindreds of the nations shall worship before him."
(Psalms 22:27) This agrees precisely with the promise of God to Abraham,
that all the nations, families, and kindreds of the earth shall be blessed
in Christ Jesus.
39. David also said, "all kings shall fall down before him (Christ), all
nations shall serve him, -- ***** men shall be blessed in him, all nations
shall call him blessed." (Psalms 72:11, 17) This is the same import as
section 38.
40. David also said, "All nations whom thou hast made shall come and
worship before thee, O lord, and shall glorify thy name." (Psalms 86:9)
This must certainly include ALL THE NATIONS OF THE EARTH. God made them
all, from Adam to the latest born.
41. David also said, not less than twenty-six times, in that part of his
meditations embraced in the 136th Psalms, "his mercy endureth forever."
What kind of a mercy is the mercy of God, which is to endure forever? It
is a universal mercy. See the next section.
42. He also declared, that mercy which is to endure forever, is over all
OVER ALL HIS WORKS." (Psalms 145:9) God is the same, yesterday, today, and
43. He also said, "ALL THY WORKS shall praise thee, O Lord, and thy saints
shall bless thee." (Psalms 145:10) Can ALL God's works praise him, if a
part are consigned to eternal fire?
44. He also said, "The Lord is gracious and FULL OF COMPASSION, SLOW TO
ANGER, AND OF GREAT MERCY." (Psalms 145:8) Can endless misery be ordained
by such a God as this?
ANGER FOREVER." (Psalms 103:8-9) This could not possibly be true, if God
purposed to make any of his creatures forever miserable. If we allow that
torment shall be endless, can we say, that "God will not always chide,"
not "keep his anger forever"?
46. Isaiah represented, that there was no sin which might not be pardoned.
"Though your sins be as scarlet, they shall be as white as snow; though
they be red like crimson, they shall be as wool." (Isaiah 1:18) The
evident intent of this language is, that there was no sin so deep-dyed in
the soul, that it could not be washed away. What is here said of Israel,
is true of every individual.
47. It is said, that "ALL NATIONS shall flow unto the mountain of the
Lord's house," -- a figurative representation of the covenant of the
Gospel. (Isaiah 2:2)
48. In this mountain, the Lord of Hosts hath made for ALL PEOPLE a feast
of fat things. "And in this mountain, shall the Lord of Hosts make unto
all people a feast of fat things, a feast of wines on the lees; of fat
things full of marrow; of wines on the lees well refined." (Isaiah 25:6)
By "mountain", here is meant the covenant of the Gospel; the place of the
establishment of the ark is made a metaphor, to signify the Gospel. Adam
Clarke says, this feast is "salvation by Jesus Christ." Com. on the place.
This salvation is prepared for all people. It is sufficient to supply the
wants of all.
49. "God will destroy, in this mountain, the face of the covering cast
over all people, and the veil, that is spread over all nations." ( Isaiah
25:7) This salvation is not uselessly prepared. Unbelief shall be done
away. The darkness of the nations shall be removed. The covering cast over
all nations shall be destroyed; they will then all see the truth.
50. "God will swallow up death in victory." (Isaiah 25:8) This is to take
place at the resurrection of the dead, for Paul quotes these words, and
applies them to the resurrection of the dead, in 1 Cor. 15:54.
51. "The Lord God will wipe away tears from off all faces" (Isaiah 25:8)
The work of the Gospel will not be fully done, until tears shall be wiped
away from all faces. Sorrow shall cease. Paul applies the subject to the
resurrection of the dead.
52. Isaiah said, "the glory of the Lord shall be revealed, and ALL FLESH
shall see it together." (Isaiah 40:5) This is the declaration of Jehovah,
for the prophet adds, "the mouth of the Lord hath spoken it." If the Lord
hath declared, that all flesh shall see his glory together, surely it must
be done.
53. Isaiah represents the Gospel as being completely successful in
accomplishing the purpose for which it was sent into the world. -- that,
as the rain and snow come down from heaven, and return not thither, but
water the earth, and cause it to bring forth and bud, so shall the word of
God be, -- it shall not return void, but it shall accomplish the divine
pleasure, and prosper in the thing for which God sent it. (Isaiah
55:10-11) Thus all who allow that God sent the Gospel to benefit all
mankind, must here see, that beneficent object will surely be
accomplished. If any reject the Gospel, and are lost forever, can it be
said in truth, that God's word does not return unto him void?
54. Isaiah, speaking in the name of Jehovah, said, of Christ, "I will also
give thee for a light to the Gentiles, that thou mayest be my salvation
UNTO THE END OF THE EARTH." (Isaiah 49:6) In this verse, the prophet
affirms, that the blessings of the Gospel should not be confined to the
Jews. "I will also give thee for a light to the Gentiles;" for what
purpose? Answer; "that thou mayest be my salvation unto the end of the
earth." This expression is intended to signify the greatest possible
extension of the blessings of the Gospel. Is this consistent with the
supposed fact, that countless millions of the human race shall never hear
of the blessings of the Gospel?
55. Isaiah represented Jehovah as saying, "I will not contend forever,
neither will I be always wroth; for the spirit should fail before men, and
the souls which I have made." (Isaiah 57:16) Is this declaration
consistent with the doctrine of endless misery? According to that
doctrine, will not God contend forever? Will he not be always wroth?
56. Jehovah saith, by Jeremiah, concerning the covenant he made with the
house of Israel, "I will put my law in their inward parts, and writhe it
in their hearts; and will be their God, and they shall be my people. And
they shall teach no more every man his neighbor, and every man his
brother, saying, know the Lord; for they shall all know me, from the least
of them unto the greatest of them, saith the Lord; for I will forgive
their iniquity, and I will remember their sin no more." (Jer. 31:33-34)
The spirit of this passage is universal grace. What God here saith he will
do for the Jews, he will also do for the Gentiles. The former is a pledge
of the latter. [See, for additional argument on the subject, section 88.]
57. Jeremiah bore testimony against the supposition, that God would
inflict any punishment on his creatures which is not for their good. "THE
LORD WILL NOT CAST OFF FOREVER. But, though he cause grief, yet will he
have compassion according to the multitude of his mercies, for he doth not
afflict willingly, nor grieve the children of men." (Lamen. 3:31-33) O,
what a precious declaration is this! Though God cause grief, yet he will
have compassion according to the multitude of his mercies, for he doth not
afflict willingly, nor grieve the children of men. This is the principle
of the divine government. God does not afflict for the purpose of
afflicting, but for the good of the sufferer. How, then, can endless
torment be inflicted.
58. Daniel said, of the reign of Christ, "there was given him dominion,
and glory and a kingdom that all people, nations and languages, should
serve him; his dominion is an everlasting dominion and his kingdom that
which shall not be destroyed." (Dan. 7:14) If all people, nations, and
languages serve the Savior, will they be endlessly miserable? will they
not be endlessly happy? This passage should be applied, undoubtedly, to
all for whom the Savior died. Jesus seems to have refereed to the
declaration of the prophet, in what he said after his resurrection, (see
Matt. 28:18).
59. Hosea said, "I will ransom them from the power of the grave; I will
redeem them from death. O death, I will be thy plagues; O grave (or Hell,
Sheol), I will be thy destruction." (Hosea 8:14) Let the light of
inspiration guide us. St. Paul applies these words to the resurrection of
the dead, at the last day, (see 1 Cor. 15:54-55). At the resurrection of
the dead, the, God will destroy SHEOL, HELL. He does not raise his
creatures from the dead in order to punish them forever in SHEOL, for
SHEOL shall then be destroyed.
60. Micah said, of Jehovah, "He retaineth not his anger forever, because
he delighteth in mercy." (Micah 7:18) A most precious assurance! It is
altogether at variance with the doctrine of endless misery.

The Testimony of Jesus
61. Jesus, when on earth, preached in such a manner, that the people
"wondered at the gracious words which proceeded out of his mouth." (Luke
4:22) This could not have happened, had he threatened the people with
endless misery. He preached salvation to sinful, guilty man. He preached
the love of God to the whole world and declared, that God sent not his Son
into the world to condemn the world, but, that the world, through him,
might be saved. Well might the people wonder at his "gracious words".
62. Jesus inculcated the strongest confidence in God, and reasoned in the
most tender and judicious manner with the people, to dissuade them from
taking ANXIOUS thought for the future. Read Matthew 6:25-34. This is one
of the most striking passages in the whole New Testament. The object of
the Savior was, to encourage, in the hearts of those whom he addressed,
the most implicit confidence in God, for all future blessings. God is God.
He is Kind, even to the unthankful and to the evil. Therefore, said the
Savior, "take no anxious thought". Be not afraid. God will do thee good.
He has already proved his beneficence to thee. He takes care of the lower
orders of beings, why shouldst thou doubt? He clothes the flowers of the
field with beauty, why shouldst thou despair? Take not anxious, painful,
thought for the future. Sufficient unto the present is the evil thereof.
Such is the spirit of the passage, which is perfectly consistent with the
doctrine of Universalism, but utterly inconsistent with the doctrine of
endless misery.
63. Jesus warned the people against THE DOCTRINE of the Pharisees, who are
will known to have believed in endless punishment. (See Matt. 16:6;
compare verse 12.) There is no doubt, that the doctrines of the Pharisees
were of a PARTIAL nature. Jesus was impartial in his teachings. He was the
friend of publicans and sinners, and for this, the Pharisees hated him.
This was the great point on which he differed from the Pharisees. Their
doctrine peculiarly was a doctrine of cruelty, wrath, and partiality. His
was a doctrine of Love, compassion, and universal grace. No person, who
will make the comparison fairly, can avoid coming to this result. Beware
of the leaven of the Pharisees.
64. Jesus taught, that men in the future world will be like the angels of
God in heaven, -- holy, spotless, and pure. "In the resurrection, they
neither marry, nor are given in marriage; but are as the angels of God in
heaven." (Matt. 22:30; Luke 20:35-36) In what sense shall they be as the
angels of God in heaven? Let the passage in Luke 20 answer this question.
"Neither can they die any more, FOR THEY ARE EQUAL UNTO THE ANGELS, and
are the children of God, being the children of the resurrection." Here are
tow points, in which they will be equal to the angels, viz. 1st. they will
be immortal; and, 2nd. they will be children of God, bearing a moral
likeness to him. This will be the state of all who shall be raised from
the dead.
65. Jesus reproved the Pharisees for SHUTTING UP THE KINGDOM OF HEAVEN.
"Woe unto you, Scribes and Pharisees, hypocrites! for ye shut up the
kingdom of heaven against men; for ye neither go in yourselves, neither
suffer ye them that are entering to go in." (Matt. 23:13) These Pharisees
were never charged with having shut up the kingdom of HELL. That, they
appear to have kept open. But they shut up the kingdom of heaven. Jesus
desired to have all men enjoy his kingdom, and we are assured, that, at
last, all shall know the Lord, from the least unto the greatest. They will
then all have entered the gospel kingdom.

The Testimony of Peter
66. Peter saw, in the vision of the vessel like a sheet knit at the four
corners, that all men came down from heaven; That they are all encircled
in the kind care of God, while here on earth; and, that "ALL WILL BE DRAWN
UP AGAIN INTO HEAVEN." (Acts 10:10-15)

The Testimony of Paul
67. Paul represented the free gift of life as extending equally with sin.
"As, by the offence of one, judgment came upon all men to condemnation;
even so by the righteousness of one, the free gift came upon all men unto
justification of life." (Rom. 5:18) This is a very important passage. It
teaches us, that the free gift of eternal life shall extend equally with
sin. On the one hand we are told, judgment came upon ALL MEN by sin. On
the other we find, that "the free gift came upon ALL MEN unto
justification of life." This free gift is eternal life, (see Rom. 6:23).
But, for a further view of the argument of the apostle in this place, see
section 68.
68. Paul also says, "For as by one man's disobedience many were made
sinners, so by the obedience of one shall many be made righteous." The
same MANY that were made sinners, Paul declares "shall be made righteous."
This certainly asserts the salvation of all sinners. Parkhurst, in his
Greek Lexicon, says, [the Greek words for] the many, i.e. the multitude,
or whole bulk of mankind, Rom 5:15, 19, in which text [the Greek words for
the many] are plainly equivalent to [the Greek words for] ALL MEN, verses
12, 18". The learned Dr. Macknight is to the same purport. "for as [the
Greek word for] THE MANY, in the first part of the verse, does not mean
some of mankind only, but all mankind, from first to last, who without
exception, are CONSTITUTED SINNERS, so THE MANY, in the latter part of the
verse, who are said to be constituted righteous, through the obedience of
Christ, mus mean ALL MANKIND, from the beginning to the end of the world,
WITHOUT EXCEPTION." See his commentary on the place. The evident sense of
the passage is this: For as THE MANY, that, the whole bulk of mankind were
made sinners, so shall THE MANY, that is, the whole, the whole bulk of
mankind, be made righteous. What can be plainer than this fact? We agree
with the authors of the Improved Version, who say, "Nothing can be more
obvious than this, that it is the apostle's intention to represent all
mankind, without exception, as deriving greater benefit from the mission
of Christ, than they suffered injury from the fall of Adam. The
universality of the apostle's expression is very remarkable. The same
"many" who were made sinners by the disobedience of one, are made
righteous by the obedience of the other. If ALL MEN are condemned by the
offence of one, the same ALL are justified by the righteousness of the
other. These universal terms, so frequently repeated, and so variously
diversified, cannot be reconciled to the limitation of the blessings of
the Gospel, to the elect alone, or to a part only of the human race." --
Note on Rom. 5:19.
69. Grace shall abound more than sin, and reign more potently, so that at
last all shall end in everlasting life. "Where sin abounded, grace did
MUCH MORE abound; that as sin hath reigned unto death, even so might grace
reign through righteousness, unto eternal life, by Jesus Christ our Lord."
(Rom 5:20-21) What a blessed assurance! Grace shall reign triumphantly and
successfully. We see not yet all this done, but it shall be done at last.
70. Paul teaches, that the same creature which was made subject to vanity,
"shall be delivered from the bondage of corruption, into the glorious
liberty of the children of God." (Rom 8:21) It is worthy of remark, that
it is the same "creature", or CREATION, which was made subject to vanity,
that is to be delivered. Rev. Thomas White, in his sermons preached at
Welbeck Chapel, translates the passage thus: "For THE CREATION was made
subject to vanity, not willingly, but by reason of him who subjected it;
in hope that THE CREATION ITSELF also shall be delivered from the bondage
of corruption, into the glorious liberty of the sons of God." (Horne's
Intro. II. 540) Dr. Macknight decides, that CREATURE, in the passage,
signifies, "every human creature", "all mankind". Let us read the passage
with such a rendering, as it undoubtedly gives it its just sense. For
EVERY HUMAN CREATURE was made subject to vanity, not willingly, but by
reason of him who had subjected the same in hope; because EVERY HUMAN
CREATURE shall be delivered from the bondage of corruption into the
glorious liberty of the sons of God.
71. Paul teaches the eventual salvation of both Jews and Gentiles.
"Blindness in part is happened to Israel, until the FULNESS OF THE
GENTILES be come in", and so "ALL ISRAEL SHALL BE SAVED". (Rom. 11:25-26)
The terms, Jews and Gentiles, comprehend ALL MANKIND. Paul asserts the
ultimate salvation of both Jews and Gentiles, that is, of all men. What
serious man can pretend, that by THE FULNESS of the Gentiles, he meant
only a portion of them, and By ALL ISRAEL, he meant only a small part of
Israel? Was it such a view, that led Paul to exclaim, at the conclusion of
his luminous argument on this subject, "O the depth of the riches both of
the wisdom and knowledge of God"? If God sought to save the whole, and
succeeded in saving only a fraction, was the depth of his wisdom so
surpassingly great? And remark what he says at the conclusion of the 11th
chapter. "For of him (God) and through him, and TO HIM are ALL THINGS",
the universe. As Dr. Whitby says, "For of him (as the donor) and through
him (as the director and providential orderer) and to him (as the end) be
all things". The argument is complete.
72. Paul teaches, that whether living or dying we are the Lord's. "For
none of us liveth to himself, and no man dieth to himself. For whether we
live we live unto the Lord; and whether we die we die unto the Lord;
whether we live, therefore, or die, we are the Lord's." (Rom 14:7-8) Does
Paul here mean to include all mankind? Does he mean to assert, that all,
without exception, are the Lord's? We can come to no other conclusion. He
adds, "For to this end Christ both died, and rose, and revived THAT HE
and living", evidently signify all the human race. Of course, all the
human race are Christ's for ever.
73. Paul saith, "As in Adam all die, even so in Christ shall all be made
alive". (1 Cor. 15:22) "If any man be in Christ Jesus, he is a new
creature". (2 Cor. 5:17) Hence, if ALL shall be made alive IN CHRIST, they
shall ALL be new creatures in the resurrection of the dead. Belsham says,
"The apostle's language is so clear and full with respect to the final
happiness of those who are thus raised, and that their resurrection to
life will be ultimately a blessing, that the generality of Christians have
supposed, that he is here treating of the resurrection of the virtuous
only. But that is not the fact. He evidently speaks of the restoration of
the whole human race. All who die by Adam shall be raised by Christ,
otherwise the apostle's assertion would be untrue. The case then would
have been this, as in Adam all die, so in Christ shall a select number, a
small proportion, be made alive. But this is not the apostle's doctrine.
His expressions are equally universal in each clause. ALL die in Adam. The
same ALL, without any exception, without any restriction, shall by Christ
be restored to life, and ultimately to holiness and everlasting
74. Death, the last enemy, shall be destroyed. (1 Cor 15:26) If death be
the last enemy, and if that shall be destroyed, there will no enemies to
the happiness of man remain after the resurrection.
75. Paul, in his account of the resurrection, does not admit of the
existence of sin in the immortal state. "So also is the resurrection of
the dead. It is sown in corruption, it is raised in incorruption; . . . .
it is raised in glory . . . . it is raised in power, . . . . it is raised
a spiritual body". (1 Cor. 15:42-44) When the apostle cries out
triumphantly, "O death! where is thy sting?" he certainly means, that sin
was absent, for "the sting of death is sin".
76. Paul saith, "that God was in Christ, reconciling THE WORLD unto
himself, not imputing their trespasses unto them". (2 Cor. 5:19) It is not
said, that God was in Christ reconciling himself to the world, for he was
never unreconciled to the world, but God was in Christ reconciling THE
WORLD to himself. By "the world" in this place is undoubtedly intended all
for whom Christ died. God was engaged in this work. He had appointed the
means for its accomplishment, and, we believe, under his wise direction,
it will be done.
77. Paul saith to the Galatians, "There is neither Jew nor Greek, there is
neither bond nor free, there is neither male nor female; for ye are all
one in Christ Jesus. And if ye be Christ's, then are ye Abraham's seed,
and heirs according to the promise." (Gal. 3:28-29) According to what
promise? Answer. According to the promise of God to Abraham, that in him,
and his seed [Christ], all the nations, kindreds, and families of the
earth shall be blessed. In Christ, therefore, none of the distinctions are
known of which Paul there speaks. "Ye are all one in Christ Jesus." That
point being settled, he adds, "and if ye be Christ's [as he had proved]
then are ye Abraham's seed, [that is, not by lineal descent, but
spiritually], and heirs according to the promise."
78. He saith, that to Jesus was given "a name which is above every name,
that at the name of Jesus every knee should bow, of things in heaven, and
things in earth, and things under the earth; and that every tongue should
confess that Jesus Christ is Lord, to the glory of God the Father."
(Philip. 2:9-11) Professor Stuart, of Andover, says, in his "Letters to
Dr. Channing", "Things in heaven, earth, and under the earth, is a common
periphrasis of the Hebrew and New Testament writers, for the universe.
What can be meant by things in heaven, that is, beings in heaven, bowing
the knee to Jesus, if spiritual worship be not meant?" So much from
Professor Stuart. Now if the universe [that is, all men without exception]
are to render spiritual and divine worship to Christ, will they not all be
holy and happy?
79. The foregoing reason is confirmed by the fact, that "if we confess
with the mouth the Lord Jesus, and believe in the heart that God hath
raised him from the dead, we shall be saved." (Rom. 10:9)
80. It pleased the Father, by his son Jesus, "TO RECONCILE ALL THINGS UNTO
HIMSELF, whether they be things in earth, or things in heaven". (Co.
1:19-20) This is a similar periphrasis to that spoken of by Professor
Stuart, [see section 78] which signifies the universe. The phrase, "all
things", as Archbishop Newcome observes, signifies all intelligent beings.
It is God's pleasure "to reconcile all things unto himself", -- an
irrefutable argument in proof of the final holiness and happiness of all
81. Paul directed Timothy to pray and GIVE THANKS for all men, which was
agreeable to the will of God to "have all men to be saved", who had
appointed a mediator to give himself "a ransom for all". (1 Tim. 2:1-6)
Paul's argument in this place is as follows: I exhort first, that
supplication, prayers, intercessions, and giving of thanks be made for all
men. None are excluded from the divine favor. All have something to be
grateful for, for God is kind and good to ALL. He will have all men to be
saved, which is the highest proof of his regard for all men, and to this
end he has sent his Son to die for all men, in execution of the divine
purpose to bring all to the enjoyment of salvation.
82. God is called "the Savior of all men". (1 Tim 4:10) This title is
applied to Jehovah, because he is the source of salvation. He wills the
salvation of all. He hath purposed the salvation of all. He hath promised
salvation to all, and hath confirmed that promise by an oath. Hence, he is
originally the Savior of all men.
83. The "grace of God bringeth salvation to all men, and teacheth us,
that, denying ungodliness and worldly lusts, we should live soberly,
righteously, and godly in this present world", (Titus 2:11-12) Adam Clarke
remarks, "It cannot be said, except in a very refined and spiritual sense,
that this Gospel had then APPEARED to all men; but it may be well said,
that it bringeth SALVATION TO ALL MEN; this is it's design; and it was to
TASTE DEATH FOR EVERY MAN, that its author came into the world". Again, he
adds, "As the light and heat of the sun are denied to no nation nor
individual, so the grace of the Lord Jesus; this also shines out upon all;
and God designs that all mankind shall be as equally benefited by it, in
reference to their souls, as they are in respect to their bodies, by the
sun that shines in the firmament of heaven".
84. Christ is to "destroy him that had the power of death, that is, the
devil". (Heb. 2:14) Christ will destroy all evil, and banish it entirely
from the universe.
85. Paul says, "we which have believed do enter into rest", which could
not be true if they believed in the doctrine of endless misery. (Heb. 4:3)
86. "It is impossible for God to lie", who hath sworn to Abraham to bless
all the kindreds of the earth, in his seed, which is Christ. (Heb 4:18) If
God could be false to his won promise, then the world might not be saved,
but "IT IS IMPOSSIBLE FOR GOD TO LIE". Therefore, all men, without
exception, shall at last be blessed in Christ Jesus.
87. Paul hath repeated the testimony of Jeremiah, concerning God's
covenant with the house of Israel, "ALL SHALL KNOW ME, FROM THE LEAST TO
THE GREATEST". (Heb. 8:11) This is a pledge of the previous salvation of
the Gentile world. The word of God assures us, that the Gentiles shall be
fellow-heirs with the Jews, of the blessings of the Gospel. God says, "all
shall know me, from the least to the greatest". All the children of
Israel, all the descendants of Abraham; not those who may happen to be
upon the earth at any particular time, but the whole posterity of the
patriarch, without exception. This is similar to what Paul declares in
Rom. 11:26.
88. God never chastens us but "for our profit", causing all chastisement
"afterward to yield the peaceable fruit of righteousness unto them which
are exercised thereby". (Heb. 12:10-11) How, then, can the doctrine of
endless punishment be true? If God's chastisements AFTERWARD yield the
peaceable fruits of righteousness, how can they be endless.

The Testimony of John
89. "The blood of Jesus Christ cleanseth us from ALL sin". (1 John 1:7)
There is no sin, that the blood of Christ will not wash away. Though our
sins be as scarlet, they shall be white as snow, and, though they be red
like crimson, they shall be as wool. Jesus can save the chief of sinners.
(1 Tim. 1:15) He has THE WILL, no less than the power, therefore, all men
will be saved by his grace.
90. "For this purpose the Son of God was manifested, THAT HE MIGHT DESTROY
THE WORKS OF THE DEVIL". (1 John 3:8) Sin is the work of the devil, and
will be destroyed, but men are the workmanship of God, and will not be
ultimately destroyed. Jesus shall destroy all sin. He came into the world
for that special purpose, and having begun the work, he will not give
over, until it is completely accomplished.
91. The record, which God hath given of his Son, is this, "That God hath
given to us eternal life; and this life is in his Son". (1 John 5:11) Is
this record true? It surely is. Who are called on to believe it? All
mankind. If any man believe it not, he makes God a liar, by saying, that
God's record is not true. God, then, hath certainly given eternal life to
all men in his divine purpose.
92. John, the revelator, said, "And every creature which is in heaven, and
on the earth, and under the earth, and such as are in the sea, and all
that are in them, heard I saying, Blessing, and honor, and glory, and
power, be unto him that sitteth upon the throne, and unto the Lamb,
forever and ever". (Rev. 5:13) Here is another instance of the "common
periphrasis" of the Hebrew and New Testament writers for THE UNIVERSE.
Every creature shall at last pay divine honors to God and the Lamb. "If
this be not spiritual worship", saith Prof. Stuart, "I am unable to
produce a case, where worship can be called spiritual and divine".
93. The same illustrious writer says; "Who shall not fear thee, O Lord,
and glorify thy name? for thou only art holy; FOR ALL NATIONS SHALL COME
AND WORSHIP BEFORE THEE; for thy judgments are made manifest". (Rev. 15:4)
Does this mean only all those nations who may happen to be upon the earth
at a certain time, or, does it mean "all nations", in the sense of the
divine promise to Abraham? Judge Ye.
94. He also says, "the tabernacle of God is with men, and he will dwell
with them, and they shall be his people, and God himself shall be with
them, and be their God". (Rev. 21:3) When this is fulfilled, all men will
be reconciled to God. The Gospel is designed to make every heart the
dwelling place of the Holy Spirit, and, when the purpose of the Gospel
shall be fully accomplished, God shall reign in the hearts of all men.
95. He furthermore declares, that "GOD SHALL WIPE AWAY ALL TEARS FROM
NEITHER SHALL THERE BE ANY MOR PAIN; for the former things are passed
away". (Rev. 21:4) Thus, we see the doctrine of eternal weeping, eternal
sighing, eternal sorrow, eternal pain, is false. False as the Bible is
true. And, although we read, in the Scriptures, of the SECOND DEATH, yet,
if we read of THIRTY DEATHS, it would be no argument against Universalism,
since the time is to come, when "THERE SHALL BE NO MORE DEATH".
96. God induces all good people to pray for the salvation of ALL men,
which he could not do, if it wee opposed to his will, because, "if we ask
any thing according to his will, he heareth us", (1 John 5:14) and because
97. Peter said, "Believing ye rejoice with joy unspeakable and FULL OF
GLORY". Can it be possible that they believed in the doctrine of endless
sin and misery? Would this have made them rejoice with unspeakable joy?
Not unless they were demons in human form.
98. All the THREATENINGS of the word of God, when properly understood,
harmonize with the doctrine of Universalism; the punishments spoken of
being limited punishments only, and no threatening or law extending sin,
or its consequences, beyond the resurrection.
99. Universalism is the only hypothesis in which the perfections of God
can harmonize, -- since, if men are lost forever by God's decree or
permission, it impeaches his GOODNESS; if, by his neglect or want of
foreknowledge, it impeaches his WISDOM; or, if sin be too mighty for him,
and rebels too stubborn for him to subdue, it impeaches his POWER.
ALL". (1 Cor. 15:28)

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