The Universalist. [volume] (Chicago [Ill.]) 1884-1897, 1896-07-04

II llOu W bu0 DCuCNOlChO s&ANS
notwithstanding the great diversity
of character and conduct among
men, yet the whole race derived their
existence from one First Cause. 1t is
gratifying, because it permits the
indulgence of hope, that however
different and discordant may be the
principles existing among men, and
however far they may have wandered
from him, yet the time will come,
when all discord shall be harmonized,
all evil removed, and every sinner
brought home to God. "For OF him
and through him and to him are all
things"
Unfortunately, however, this truth
is not only not acknowledged by
vast numbers of people, but most
violently opposed. 1t is contended
that the discordant principles now in
the world will never be made to har
monte, and that sin and misery will
continue through endless duration.
The evidence in support of this posi-
ton is drawn from a most narrow and
contracted view of the divine plans
and purposes. 1t is affirmed that
this life is state of probation and
the only place
ITO 'scape from hell and fly to heaven"
But if men go out of this world
without complying with certain
specific conditions usually set forth,
there is no more hope of their recov-
cry. Those who die without giving
evidence, as it is termed, of their &C
ceptance with God, are said to be
the Finally impenitent." And the
question is often asked on the ground
of Universalism, What will become of
the finally impenitent7 1t is sup
posed that if people die impenitent,
there is no opportunity for them ever
after to turn to the Lord and receive
his pardoning grace.
1t may not be improper, then, to
look at this subject with careful
eye; and endeavor to ascertain
whether the Lord has as extensive
rule over the race of men in the flu
ture world as in the present The
proposition will be that in life or in
death all mankind belong unto the
Lord, who will surely provide for
their spiritual and eternal we'll being.
l. That all mankind derived their
existence from one and the same
eternal source is admitted on all
hands; and that they belong to the
being who created them will not be
denied by any person. In fact, it is
folly to pretend that God created
mankind, and yet they do not belong
to him. He created them for his own
pleasure, and consequently for his
possession. 1t would be contrary to
all the laws of thought and associa
ton with which we are acquainted
to assert that man, independent of
all others, had gone to work and con-
structed an article for his own use
and convenience, and yet had no
right nor possession in the article con-
structed. All our ideas of the laws
of possession and the right of prop
erty among ourselves, would be out
ragged by such an assertion. The
man who, without any special obi
cations to any other man, goes to
work of his own accord and makes
any article, is supposed to be the
owner or possessor of it. The same
illustration is strictly applicable to
the relationship existing between God
and man as creator and creatures. AS
he created mankind-"of one blood
to dwell upon all the face of the
earth"-it follows that they belong
to him by right of creation. 1t is
consequently asserted that sail souls
are mine" The prophet was ordered
to make the declaration, that it might
be known to whom the children of
men belonged. God, then, is their
owner, their sovereign and rightful
possessor.
And all people belong to him by
the right of preservation. This posi-
ton is so very evident as to render il
lustration wholly superfuous. Not
only those to whom the apostle adj
dressed his epistle, but even every
individual in the wide world is a
recipient of the care and protection,
and partaker of the bounties of the
over-ruling providence.
Were it not for the constant supply
of divine blessings, and an unfailing
continuance of divine care and kind
ness for the preservation of men,
they could not exist for a single
moment. As beings, then, who are
so entirely dependent on supreme
power for every thing that we enjoy,
we are certainly placed under very
IL n @ho+