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. xv. 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."

A. The apostle is speaking, (see 1 Cor. xv. 50—54,) of the spiritual corporeity of the resurrection body, which differs radically from flesh and blood, and contrasting it with the gross animal putrefactive corporeity of the present state. The happy state of those whose bodies shall be raised from the dead, will not depend upon the spiritual corporeity of their nature, but upon their escape from the accusations of conscience, and condemnation of sin, which has rendered all men mortal. Mr. Whittemore makes the resurrection to do every thing for the sanctification and salvation of men; but Paul traces the happiness of the future state to deliverance from guilt. The resurrection of the dead, and the possession of a spiritual body, —no more the subject of change, decay, and death, like our mortal bodies, is the very thing that will fix their character for eternity. As men die, so shall they rise and come to judgment. Their moral character shall remain for ever the same. No more change after that, saith God. "He that is unjust, let him be unjust still : and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still; and he that is holy, let him be holy still." Rev.

xxii. 11.

76. Because Paul saith, "that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them." 2 Cor. v. 19.

A. In this work God is now labouring, and by his grace He is reconciling one and another throughout the world to himself; but the apostle does not say, that he is reconciling hell to himself; nor that he does not impute the trespasses of damned spirits to them.

77. Because he 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. iii. 28, 29.

A. This does not apply to the universal race of mankind, but to the communion of the saved; to "as many as have been baptized into Christ, and put on Christ," (Gal. iii. 27,) and those only.

78. Because 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. ii. 9-11.

A. And so God will be glorified by the subjection of the race, whether that subjection is voluntary or forced. This argument is the same, identically, with the 29th, and has the

same answer.

79. The foregoing reason is confirmed by the fact, that "if we confess with the mouth the Lord Jesus, and believe that God hath raised him from the dead, we shall be saved." Rom. x. 9.

A. True; but why has Mr. Whittemore so misquoted, and left out the essential idea in the text, that we must "believe in the heart?" The wicked, when they shall see Christ in the next world, and shall stand at his bar, will not need to be told, that God has raised him from the dead. There will be no believing about it, no taking it for granted on the word of others, for they will see it and know it themselves. They shall see him in the judgment, but "wAIL because of him." Rev. i. 7. They only, who "believe with all the heart” in this world, shall be saved. "Now faith," Paul says, is "the evidence of things not seen." Heb. 11.

80. Because it pleased the Father, by his son Jesus, "to reconcile all things unto himself, whether they be things in earth, or things in heaven." Col. i. 19, 20.

A. The apostle here is speaking of Christ, as head over all things to his church, (see Col. i. 18,) and of that government, which, as "the prince, the first born from the dead," he is prosecuting, by which the father is pleased that he shall

reconcile all things to himself. In the final consummation of his reign, heaven and earth shall be found peopled with those whom he has reconciled to himself. There shall be no rebellion in either. No apostate angels in heaven, to unfurl the standard of rebellion, and no rebel men on earth, to rally round it. The will of God will be done on earth as it is in heaven. But Paul does not say that Christ hath reconciled, or ever will reconcile, all things in hell to himself. This Mr. Whittemore should have proved he will do, to make his argument worthy the name.

81. Because "God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ." 1 Thes. v. 9.

A. Paul is speaking only of those that believe, and repent of their sins, and of none other-so that this verse cannot help the cause of Universalism.

82. Because 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. ii. 1-6.

A. God's willingness that all men should be saved, if they will conform to his will, and his appointment of Christ as a Saviour and Mediator for all that will come to him, (for he actually saves none else, nor has ever promised to save any other,) do not render the salvation of those that reject him certain. See arguments 31, 32, 33, 34, 35, and their answers.

83. Because God is called "the Saviour of all men." 1 Tim. iv. 10.

A. This argument is identically the same with 34 and 35, and needs no other answer. This is an easy way to multiply arguments, to assert the same thing over and over again, and call each repetition an argument!! We should blush for a cause which needs such support.

84. Because 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, ii. 11, 12.

A. The grace of God does, indeed, bring salvation to all

men, i. e. brings it within their reach, but it actually saves those only who deny ungodliness and worldly lusts, and live soberly, righteously and godly "IN THIS PRESENT WORLD.”

85. Because Christ is to "destroy him that had the power of death, that is, the devil." Heb. ii. 14.

A. This argument is the same with the 37th. But suppose that Mr. Whittemore believes there is a devil, the destruction of the devil is no proof that all will be saved.

86. Because 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. iv. 3.

A. This is either trifling with the weakness and ignorance of men, or cowardly begging the question. Had Paul said, "they which have not believed do enter into rest," it might have deserved some respect.

87. Because "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. vi. 18.

A. This is the same argument with Nos. 23, 24, 25, 26, 27,—and yet Mr. Whittemore professes to have given 100 arguments!!

88. Because 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. viii. 11. This is a pledge of the previous salvation of the Gentile world.

A. This is the same with No. 57.

89. Because 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. xii. 10, 11.

A. This was said, and is true only of those that believe, and repent of their sins.

90. Because "the blood of Jesus Christ cleanseth us from ALL sin." 1 John, i. 7.

A. However the blood of Christ cleanses all the sins of those that repent, it does not of any other. John spake only of true penitents.

91. Because "for this purpose the Son of God was manifested, that he might destroy the works of the devil." 1 John, iii. 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.

A. This argument is the same with 37 and 85. God says expressly, that "The DESTRUCTION of sinners shall be together." Mr. Whittemore denies it.

92. Because 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, v. 11.

A. This is recorded only of those that believe; for Christ says expressly, in reference to his word, "This is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life." John, vi. 40.

93. Because 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 honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb, for ever and ever." Rev. v. 13.

A. This symbolically describes what John saw at the time the Lamb took the book, and not the eternal state after death: but admitting, to its full extent, as Mr. Whittemore applies it, that it must be understood literally, then it fails to prove UNIVERSAL SALVATION. There will not be a creature to withhold its acknowledgment of Christ at the day of judgment, nor fail to feel that he is worthy of blessing, &c., &c.-but this does not prove that they will all be saved. The culprit, justly condemned, feels, and often acknowledges the justice and goodness of the judge that condemns him. Even hell will have to own, that blessing, and honour, and glory, and power, belong unto him that sitteth upon the throne, and this conviction will render their punishment more intolerable.

94. Because 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. xv. 4.