Forest Man

(Introduction by Lars Larsen: In this book from 1849, Universalist minister Erasmus Manford (1815-1884) defends universalism with the Holy Scriptures and with reason. Here is the whole book on Internet Archive, and here is a version of it on Tentmaker.org. This will be a series of about ten blogposts. Here is the fifth part:)

61. “Christ died and rose again, that he might be the Lord both of the dead and the living.” Rom. 14:9. Peter says: “The word which God sent unto the children of Israel, preaching peace by Jesus Christ: he is Lord of all.” Acts 10:36. Lord means owner: Jesus, then, is the owner of all mankind – the dead and the living; and hence, when Paul, speaking of the glorious resurrection of all the dead, says: “But every one in his own order: Christ, the first fruits, and afterwards, those that are Christ’s at his coming” – (I Cor. 15:23) – he means that all the dead shall be raised in Christ’s possession. Will one soul that belongs to Jesus Christ be forever lost? Reader, reflect upon that question.

62. Christ will destroy the devil. “Forasmuch, then, as the children are partakers of flesh and blood, he, also, himself (i.e., Christ), took part of the same, that through death he might destroy him that had the power of death – that is, the devil.” Heb. 2:14.

63. Jesus will not only destroy the devil, but he will destroy all his works. “For this purpose the Son of God was manifested, that he might destroy the works of the devil.” I John 3:8. The reign of all evil, then, is to cease; the Prince of Peace is to be its conqueror. How false, then, is the notion that sin and misery will continue forever!

64. The advent of Christ is good news to all people. “Fear not,” said the angel who announced it, “for, behold, I bring you good tidings of great joy, which shall be to all people.” Luke 2:10. If any of mankind should not be saved by Jesus, could his coming be an occasion of great joy to them? What reason would those have to rejoice at that event, who may be doomed by him to sin, blow the flames of hell, and live with devils forever? Would he not curse rather than bless them?

65. The angels, at the birth of our Redeemer, cried, “Glory to God in the highest, and on earth peace, good will toward men.” Luke 2:14. This is a very important passage. Jesus was to promote the glory of God in the highest degree; was a messenger of peace to all men; and was an evidence of God’s good will to all our race. How false, then, is the doctrine that robs God of much glory, makes Jesus a messenger of wrath to part of mankind, and says God has an evil will toward some of his creatures!

66. The Gospel is good news to all men. Said Christ to his disciples, “Go ye into all the world, and preach the Gospel to every creature.” Mark 16:15. The meaning of the word Gospel is “good news,” “glad tidings,” and this they were commanded to proclaim to all men. This is the Gospel – Jesus Christ will redeem the world from sin, error, pain, death, and the grave, and give unto all immortality and eternal life. This is good news to every creature. Do those preach the Gospel who threaten their hearers with eternal sinning, eternal suffering, and eternal dying?

67. Christ’s name, and office, is Savior. “Thou shalt call his name Jesus (which means Savior), for he shall save his people from their sins.” Matt. 1:21. I have proved that all people – “the dead and the living,” “all things” – were given to Christ; and here we are told that he will save them, (remember, he is called the Savior of the world), and hence his very appropriate name.

68. In the character of God, as exhibited by the spirit, the works, and the whole life of Christ, we find an irrefutable argument for universal salvation. Jesus appeared on earth in the character of a Savior, not of a destroyer; a friend, not a foe of mankind; an impartial and kind benefactor of all, not a capricious revenger of pretended or real wrongs. When persecuted, he retaliated not; when reviled, he reviled not; when reproached and scoffed at, he did not curse his foes. His whole life was one continued exhibition o love, benevolence, and compassion. It is emphatically and truly said of him, “he went about doing good.” To the poor and needy he was condescending and humane. He gave health to the sick, feet to the lame, ears to the deaf, speech to the dumb, sanity to the lunatic, bread to the hungry, forgiveness to the sinful, salvation to the lost, and life to the dead. Ever merciful and mild, he compassionated the sufferings of every condition. He wept at the grave of Lazarus, his friend, and also over the approaching woes of Jerusalem, where resided his bitterest foes; and even for his bloody and cruel murderers he prayed on the cross, and in the agonies of death at their unfeeling hands, besought his Father for their forgiveness.

If we would know the character of God, we must study the character of Jesus; if we would know how God will deal with those who love or hate him, his friends and foes, we should learn how Christ dealt with those classes, for he “was God manifested in the flesh,” “was the brightness of his glory, and the express image of his person.” The character, then, of Christ is the character of God; the tenderness and compassion that Jesus possessed for all men, the good, the evil, is that which God possesses for all mankind. If our heavenly Father is as benevolent, compassionate, and forgiving, as his Son, will he bless or curse, save or damn our race? Will he be merciful or unmerciful to us? Will he favor us with everlasting life, or curse us with everlasting death? Will he take us to heaven, or shut us up in hell? Will he permit us to enjoy his presence, or put us in possession of the devil?

69. Jesus commanded his disciples to beware of the doctrine of the Pharisees and Sadducees. Matt. 16:12. The Sadducees denied the resurrection of the dead, and the Pharisees believed in the doctrine of endless misery. According to Jesus, both of these dogmas are false and dangerous. Reader, beware, beware of infidelity and the doctrine of endless woe.

70. Christ prayed for the whole world. “Neither pray I for these alone, but for them also which shall believe on me through their word. * * * That the world may believe that thou hast sent me. * * * “That the world may know that thou hast sent me.” John 17:20-23. Jesus, then, prayed that the world – all mankind – might believe on him, might know him, “whom to know is life eternal.” And he must have prayed in faith: for an apostle says, “That which is not of faith is sin.” Rom. 14:23. Would Jesus have prayed thus if he had known that half of the dead were then beyond the reach of mercy, and that God would consign unborn millions to a region of hopeless despair? Why pray for all if mercy could only reach a part? And could he have prayed in faith for all, if he had known that millions were already damned endlessly, and that multitudes yet to live would be? Impossible!

71. The angels of heaven desire the salvation of all men. We are told that “there is joy in the presence of the angels of God over one sinner that repenteth.” Luke 15:10. They, therefore, desire that all may repent and would rejoice with exceeding great joy if all should do so. Is not that benevolent desire of the angels a righteous one? And, will not the Creator cause it to be realized?

72. We are commanded to pray for all. “I exhort, therefore, that supplication, prayers, etc., be made for all men.” I Tim. 2:1. God would not require us to pray for all if it was not his purpose that salvation should be universally enjoyed, although Partialism contends for this absurdity. What! The all-wise God command his creatures to ask him to grant what is not, never was, and never will be, his intention to bestow! Oh, how inconsistent is error!

73. None can obey the divine commandment, which is, to pray for all men in faith, unless they believe in universal salvation. Calvinists can pray for all; but for the elect only can they pray in faith. Arminians can pray for all; but, in faith, only for part. But Universalists can pray for all mankind, and that, too, in full faith, “without wrath or doubting.” They are the only class of Christians who do obey both of these divine injunctions, and whose faith corresponds with their prayers. Let this be remembered.

74. It is the desire of every true Christian that all may be redeemed. There is not a follower of Christ on earth, but who desires that all our race may enjoy the salvation of God. This blessed faith is in accordance with every Christian’s heart. Wicked men only hope it may prove false, that they may be gratified by the damnation o their enemies. This is a powerful argument in favor of universal blessedness.

It is, then, the will of God – was the prayer of Christ – is the desire of all the angels of heaven, and of all the Christians on earth, that all mankind may “be saved, and come to the knowledge of the truth.” Can that be an error, which God, Christ, all the angels and Christians are in favor of? Are they all enlisted on the side of a base falsehood? Reader, ponder on this subject.

75. The goodness of men would cause them to save all, if they had power. And, will not God redeem all, who is infinite in goodness, and has ample power? Would the drop of love in the human breast save the world, and will the ocean of love which God possesses cause him to damn half of it? Can a stream rise higher than its fountain? “Shall mortal man be more just than God? Shall a man be more pure than his Maker?” Job 4:17. A man would be deemed a monster who should say that he would, if he could, ruin half of mankind; yet, we are told that God has said he will do it! What blasphemy! May the Lord forgive those who sin thus.