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resurrection tfcerewill be no fu ture state co ex istence . And this will serve to explain the meaning of the yy $ ? d perish in the New Testament , when applied to the future
punishment of men , they will die , and exisi . no more . Besides if death is a natural and necessary process from mortality to immortality , as the Doctor tells us , then the wicked will , in the
resurrection , be put in possession of immortality ; and yet the Doctor concludes , from its being said tlifU the righteous shall die no rnore . that the wicked will die
again ; so that even lm mortal it y , \ yith trie Doctor ^ is no security from death . This is , I confess
tp rne , a new and a strange idea , thajt an injmortal being should he siii ) ject to death , yet strange and absurd as it may appear , the Doctor positively asserts , p . 14 , "That as tbe necessary process in the clijaoge from mortal to immortality tlie wickecj ex perience it a second time /* out enough has been said
to st \ ew that the Doctor ' s inference frorij tnU passage is not warranted by ^ tie premises , and therefore j ^ ro vejs nothing . Xfaese are the principal passages cifjjpd by the Doctor , and on which hfe lays t ^ e greatest stress , as affopding a sufficient foundation for the inferences which he draws
from them in support of the doctririe of . Universal Restitution . Thc ? y ( h ^ ye bee n distinctly examined , and it must be left to the judernent of the reader to
deteimine whether any such inference can be feirly , clrawn from them . We came now tp consi < ler the argqqaents he makes Mse of in order tp prove the doctrine fcy ' inietehtes draw n from tne attributes oi God . These mfcxences are but
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few , tbev are so scattered through , the work , arid have so tittle appearance of argument that it is scarcely possible to lay hold of any thing that is of a tangible na * ture . \ Ve shall endeavour how .
ever , to select what appears to have in it the greatest plausibility . And first , we shall b ^ g in with the attribute of fovey this is considered by the Doctor as the principal attribute of the Divine Being , into which all the other attributes of that Beinc ? are to be
resolved , and from which , if from any of the divine attributes , is to be inferred the final happiness of all mankind . " God is love , ' * is the motto to all his discourses , and
forms the chorus to almost every argument . It therefore deserves particular attention . This short proposition is only to be found in the first epistle of John . The connection in which it is
introduced , and the use that is made of it by that writer , it will therefore be necessary to advert lo . He is addressing himself to Christians , his beloved brethren , and urging upon thena love one towards another frorn the consideration of the .
love of God to them . Chap . iii . 1 . He says , ci Beloved , behold what manner of love the Father hath bestowed upon us ; that we should be called the sons of God / ' Chap .
iv . 7 , Si he says , " Beloved , let us love one another , for love is of God ; and every ohe" that loveth is born of God , and knoweth God . He that lovetb not , knowetb not
God : for God is love * " Again , ver . l 6 . " And we have known and believed the love * that God hath to us . God i $ Jove / 3 But the proposition , A < God is ! ove , * in drcfer to support the Doctor ' s inference most be disunited frtifrft ' . - ¦•¦ - 1 :, ; , r . - / ¦ - r . \
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Mr * Marsoms Strivtures on Dr . EstHn ' s Discqurseu S . & . t "
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VOL . IX . " 96
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), May 2, 1814, page 281, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2440/page/25/
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