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God of Jacob, hath sent me unto you; this is my name for ever, and this is my memorial unto all generations," Exod. iii. 14, 15. The first verse includes the self-existence and eternity of our Saviour's deity; the second verse includes him as the God, the guard, and portion of all the faithful, as he was to Abraham; the portion of every heir of promise, as he was to Isaac; and of every prevailer with him in prayer, as he was to Jacob. His revealing himself the God of Abraham, Isaac, and Jacob, excludes Ishmael and Esau, to shew that he is not the God of the dead, but of the living, Matt. xxii. 32. This name the Saviour applies to himself; "If ye believe not that I am, ye shall die in your sins."

Ahimaaz. You differ much in principles from the Arian,

Cushi, The Arian never knew the Lord, therefore he had better let him alone; his case is despe-. rate; he has but one ground of hope left according to his own creed.

Ahimaaz. Pray what is that?

Cushi. Why, if the Saviour's testimony be a lie, and if the whole Bible be false, there is ground of hope for him; but if God the Father's testimony be true, Heb. i, 8; if the Holy Ghost's witness be true, Matt, xxii. 43, 44; if the witness of angels be true, Luke ii. 11; and if the Saviour's witness be true, Rev. i. 8; he must be damned. "If ye believe not that I am, ye shall die in your sins;" and "He that believeth not shall be damned,"

Mark xvi. 16. Thus, if Father, Son, and Spirit, have borne a false testimony, there is hope for the Arian; but if a true one, he has brought in a damnable heresy, even denying the Lord that bought us, and shall bring upon himself swift destruction, 2 Pet. ii. 1.

Ahimaaz. I beg pardon, my brother, for breaking in upon your discourse, but I observed that in your description of the two heads and representatives of the two families, which are called children of promise, and children of the flesh, you seem to differ in judgment from many learned men; I mean upon the apostle's words; "For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive," 1 Cor. xv. 21, 22. Many learned men from that text attempt to prove the death of all mankind in the first Adam, and the resurrection to life of all mankind in Christ the second Adam.

Cushi. If all die in Adam, there is not a soul in heaven; and if all are made alive in Christ, there is not a soul in hell. The preposition, in,' implies union, and the particle, 'all,' implies members. To handle the text otherwise is contradicting and giving the lie to a third part of the Bible. The elect do not die in Adam, for he never was the chosen head of God's elect, nor were the elect chosen in him; and although they fell in the first Adam, they are not restored in or by him; for they had life in the second Adam before ever they

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fell in the first. They that die in Adam, die eternally, for he is not the spiritual head; and they that die in Christ live eternally, for he is their vital head; God is not the God of the dead, but of the living. Which ever head a man dies in, he will rise in the image and order of that head; "For as in Adam all die, even so in Christ shall all be made alive: but every man in his own order," 1 Cor. xv. 22, 23. When the Saviour says to the wicked, "Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels," Matt. xxv. 41; will any man say that those are made alive in Christ? And yet, upon a single particle the whole mystery of universal redemption is raised; and the salvation of all the world established. But does not the Judge of quick and dead handle the text as I have done? Does he not bless those that are in him, and curse those that are in Adam's fall? If such a universal doctrine could be preached in hell, there is not a reprobate there but would give it the lie.

Let

Ahimaaz. You have satisfied me, my brother, and I see the Saviour on the judgment-seat confirms your sense of the text; and, as the Saviour's decision justifies you, you cannot be wrong. men put what construction they will upon a text, if the Saviour contradicts it at the day of judgment, it is false.

But do let me hear a little more of Prodigalis; we left him, if you remember, dead in the valley of dry bones; and you promised to relate his spi

ritual resurrection, which I should be glad to hear, and whether there be any analogy between the first and the second resurrection.

Cushi. There is a just analogy. I have shewed you that a sinner is spiritually dead and buried from the prophecy of Ezekiel, even as the body is dead and buried in a grave of earth. An unbeliever, though a chosen vessel, is said to be asleep in his sins, as a dead body sleeps in the grave, and both must be awakened and raised. The Saviour speaks of both these, as it were, in one breath. Of the spiritual resurrection he speaketh thus; "Verily, verily, I say unto you, the hour is coming, and now is [come], when the dead shall hear the voice of the Son of God, and they that hear shall live," John v. 25. Of the resurrection of the body he speaketh after this manner; "Marvel not at this; for the hour is coming in the which all that are in the graves shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation," John v. 28, 29. The dead bodies are to be alarmed by the sound of the archangel's trumpet: "For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God," 1 Thess. iv. 16. A gospel minister is called an angel, Rev. iii. 1. Preaching the alarming word of God, is called sounding the trumpet. "Blow ye the trumpet in Zion, and sound an alarm in my holy mountain; let all the inhabitants of the land

tremble; for the day of the Lord cometh; for it is nigh at hand," Joel ii. 1.

This was the case with Prodigalis; there came a watchman into the valley of dry bones and ⚫ sounded the trumpet, which alarmed the conscience of the poor man; he heard the sound of the trumpet, Ezek. xxxiii. 5. Thus the dead soul is alarmed by the angel's trumpet, as dead bodies are to be. Secondly, the sleeping body is not only to be alarmed, but it is to be awakened, and brought to judgment." And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt," Dan. xii. 2. Thus the sleeping body is awakened and brought to judgment; so in like manner is the sleeping sinner awakened and brought to the light, which is God; for God is light. "Awake, thou that sleepest; and arise from the dead, and Christ shall give thee light," Eph. v. 14. Thirdly, the archangel's trumpet is to be attended with the powerful voice of the Saviour; "All that are in their graves shall hear his voice and shall come forth." The gospel trumpet is attended by the same voice; "The hour is coming and now is when the dead shall hear the voice of the Son of God."

Thus you see, that as the departed body is said to be dead, to be asleep, and to be in the grave; so an unconverted soul is said to be dead, to be asleep, and to be in the grave also. In raising the body an angel is employed, Matt. xxiv. 31; a

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