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say by way of answer, that it shall be the same as in this life. That the atonement will have any good effect on the damned, in a future state, is unknown to us, as it has no support from Revelation. I cannot regard such a sentiment in any other light than as a human invention to support a bad cause. To my third and fourth question you answer, you reject the common doctrine of the devil, and of course his salvation. The word diabolos in the plural form occurs only three times in the New Testament, where it is applied metaphorically to human beings. 1 Tim. iii. 11, 2 Tim. iii. 3; Tit. ii. 3. In the singular, the word generally means the arch apostate, the chief enemy of God and man, the devil. In this application of it, the article is generally added. Possessions are never attributed to the being termed ho diabolos. He is always spoken of as only one; and other beings, however bad, are never confounded with him. He is termed 'the devil,' 'the evil one,' 'the tempter' 'the adversary,' 'the dragon,' 'the serpent,' 'the prince of this world,' 'prince of the power of the air,' 'god of this world.' To my sixth question, is Christ, as to his divine nature, truly and really God? You say, I believe Christ is the Son of God. Now this is manifest evasion. The phrase Son of God is extremely ambiguous, inasmuch as it is applied to a variety of beings. Adam is called the son of God. Angels are called sons of God. Believers in Christ are called sons of God. Jesus, as to his human nature, is called the Son of God, the only begotten Son of God, God's beloved Son, and the Son of Man.
And all this without relation to his divine nature. That Jesus Christ is both God and man is manifest from all those scriptures which relate to him. There is one class of scriptures which describe him as a servant, and inferior to the Father. Now all these may be fairly understood in relation to his human nature, and his office as mediator. But there is another class of scriptures which represent him as equal in all respects to the Father, which may be fairly understood in reference to his divine nature. In this latter class of scriptures, all the incommunicable names of the infinite Jehovah are ascribed to him. All the incominunicable perfections of the Supreme Being are ascribed to Christ. The work of creation is ascribed to our blessed Savior. Divine worship by angels and men, in earth and heaven, must be given to Christ, and has been given to him. Therefore, he is truly and properly God; or, all the inhabitants of heaven are idolaters. When these arguments are summed up, they will prove incontestibly that the Redeemer of mankind is God, in opposition to the Universalists, who 'deny the Lord that brought them' by saying he is not the true God.
I shall now proceed to consider your positive proofs of the final salvation of all men.
You say, 'to give endless life to all, would be the highest glory of God, and cause grace to reign as universally, unto eternal life, as sin had reigned unto death.' In these words I find nothing but your opinion of the matter, which is no proof of any thing. Another man might be of a very different opinion from you, regarding
this subject. It is not your opinion, nor the opinion of any man I want; but I want truth.
You say, 'If all had not endless life in him, disbelieving the word would not make God a liar, for the word would be false.' This is an absurd conclusion; for eternal life is suspended on the condition of faith, as is manifest from our Lord's words in Mark, 'he that believeth, and is baptised, shall be saved, and he that be. lieveth not shall be damned' You say,this life exists independently of faith.' Where did you gain this information? Certainly not in the scriptures, for they teach the contrary doctrine.
After saying several things concerning Christ, which have no direct bearing on the subject at issue, you say, 'Add to all this, those words, strictly endless, which are used to express the result of his mission, words never applied to sin or misery, and the eternity of life is placed beyond dispute.' When you shall have the goodness to tell me what these words are, which you say are 'strictly endless' or where ĺ may find them, I might say something concern. ing them. But till you do this, I must be silent. The word akatalutou is no proof of the endless happiness of the saints, much less does it prove the salvation of all men. According to Parkhurst the word is derived from a negative, and katalutos, dissolved, and signifies indissoluble, or not to be dissolved. This word occurs only once in the New Testament, in Heb. vii. 16, and relates to the priesthood of Christ, where he is said to have been made a priest after the power of an endless life. This word can no more prove the endless happiness of man
kind than the omnipresence and omnipotence of Christ can prove the omnipresence and omnipotence of mankind.
The phrase, 'As in Adam all die, even so in Christ shall all be made alive.' Cor. xv. 22, has been very often misapplied by those who quote it without considering its connexion in the chapter. The apostle's object in the xvth chapter was to prove to the Corinthians the resurrection of the dead, a doctrine which some of them denied. And this being the subject of Paul's reasoning in this connexion, it is evident to the most superficial reader that the dying in Adam, and the being made alive in Christ must mean the death and resurrection of the body. The words may be thus paraphrased; as by the sin of Adam all his posterity became mortal, and subject to temporal death, so by the death of Christ all men, both good and bad, shall be raised from their graves at the last day, some to everlasting life, and some to everlasting condemnation.
That all shall be raised at the last day, is manifest; and that they shall be immortal, that is, not subject to the death of the body, any more is also manifest; but, that all mankind shall have endless happiness, is not manifest. Immortality and eternal life are two words coupled together in Rom. ii. 7, the former signifying the endless existence of the soul, and the latter signifying endless happiness.
All that shall be counted worthy to obtain the state of the blessed in heaven shall be like unto the angels; that is they shall neither marry nor be given in marriage; but they shall enjoy
a happy immortality. Our Lord spake of the church exclusively, as is evident from the phrase 'those that shall be counted worthy,' &c. Consequently, this text does not furnish us with the least shadow of proof of the final salvation of all men.
After applying to the resurrection state a passage in Isai. xxv. which relates to the church on earth, and saying that ignorance, death, tears, rebuke, &c. shall be unknown, you wind up the whole concern by saying, 'what is here proved of one man, is proved of the WHOLE WORLD.' This conclusion is erroneous. order that such a conclusion should be sound, it would be necessary that all the world should be included in the one man you mention. Your conclusion is altogether illogical; for according to your mode of reasoning, whatever can le affirmed of a small part may be affirmed of the whole. To test this principle let us try it in another way. I could prove that one man has three thumbs; but, would you consider it good logic, were I to say what I have proved of this one man, I have proved of the whole world? I could prove that one man is six feet, four inches high; but would you think me correct were I to say this was proved of all men? You have proved that some men shall rise, at the last day to everlasting life; but this no more proves that all men shall rise in that condition, than I have proved that all men have three thumbs each, and are six feet four inches high. Whatever can be affirmed of the whole, may be affirmed of each of its parts, because each part is included in the whole. But what may be affirmed