100 Scriptural Proofs That All Mankind Will Be Saved

Thomas Whittemore

This section has been devoted to reprinting a list of scriptural arguments for the Salvation of all Mankind written by Thomas Whittemore in 1840. We will list 10 more in this issue leaving the last 20 for the next issue of Dew. We hope to reprint this list in the very near future in booklet form.

  1. Paul teaches, that the same creature which was made subject to vanity, "shall be delivered from the bondage of corruption, into the glorious liberty of the children of God." Rom. viii. 21. It is worthy of remark, that it is the same "creature," or creation which was made subject to vanity, that is to be delivered. Rev. Thomas White, in his sermons preached at Welbeck Chapel, translates the passage thus : "For THE CREATION was made subject to vanity, not willingly, but by reason of him who subjected it; in hope that THE CREATION ITSELF also shall be delivered from the bondage of corruption, into the glorious liberty of the sons of God." (Horne's Intro. II. 540.) Dr. Macknight decides, that creature, in the passage, signifies, "every human creature," "all mankind." Let us read the passage with such a rendering, as it undoubtedly gives it its just sense. For every human creature was made subject to vanity, not willingly, but by reason of him who had subjected the same in hope; because every human creature shall be delivered from the bondage of corruption into the glorious liberty of the sons of God.

  2. Paul teaches the eventual salvation of both Jews and Gentiles. "Blindness in part is happened to Israel, until the fulness of the Gentiles be come in ; and so "ALL ISRAEL SHALL BE SAVED." Rom. Xi. 25, 26. The terms, Jews and Gentiles, comprehend all mankind. Paul asserts the ultimate salvation of both Jews and Gentiles, that is, all men. What serious man can pretend, that by the fulness of the Gentiles he meant only a portion of them, and by all Israel, he meant only a small part of Israel? Was it such a view, that led Paul to exclaim, at the conclusion of his luminous argument on this subject, "O the depth of the riches both of the wisdom and knowledge of God?" If God sought to save the whole, and succeeded in saving only a fraction, was the depth of his wisdom so surpassingly great? And remark what he says at the conclusion of the 11th chapter. "For of him (God) and through him, and TO HIM are all things," (Gr. ta panta) the universe ; as Dr. Whitby says, "For of him (as the donor) and through him (as the director and providential orderer) and to him (as the end) be all things." The argument is complete.

  3. Paul teaches, that whether living or dying we are the Lord's. "For none of us liveth to himself, and no man dieth to himself. For whether we live we live unto the Lord; and whether we die we die unto the Lord; whether we live, therefore, or die, we are the Lord's." Rom. xiv. 7, 8. Does Paul here mean to include all mankind? Does he here mean to assert, that all without exception, are the Lord's? We can come to no other conclusion. He adds, "For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living," verse 9. The terms "dead and living," evidently signify all the human race. Of course, all the human race are Christ's for ever.

  4. Paul saith, "As in Adam all die, even so in Christ shall all be made alive." I Cor. xv. 22. "If any man be in Christ Jesus, he is a new creature." 2 Cor. v. 17. Hence, if all shall be made alive in Christ, they shall all be new creatures in the resurrection of the dead. Belsham says, "The apostle's language is so clear and full with respect to the final happiness of those who are thus raised, and that their resurrection to life will be ultimately a blessing, that the generality of Christians have supposed, that he is here treating of the resurrection of the virtuous only. But that is not the fact. He evidently speaks of the restoration of the whole human race. All who die by Adam shall be raised by Christ; otherwise the apostle's assertion would be untrue. The case then would have been this, as in Adam all die, so in Christ shall a select number, a small proportion, be made alive. But this is not the apostle's doctrine. His expressions are equally universal in each clause. ALL die in Adam. The same ALL, without any exception, without any restriction, shall by Christ be restored to life, and ultimately to holiness and everlasting happiness."

  5. Death, the last enemy, shall be destroyed. 1 Cor. xv. 26. If death be the last enemy, and if that shall be destroyed, there will be no enemies to the happiness of man remaining after the resurrection.

  6. Paul, in his account of the resurrection, does not admit of the existence of sin in the immortal state. "So also is the resurrection of the dead. It is sown in corruption, it is raised 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."

  7. Paul saith, "that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them." 2 Cor. v. 19. It is not said, that God was in Christ reconciling himself to the world, for he was never unreconciled to the world ; but God was in Christ reconciling the world to himself. By "the world" in this place is undoubtedly intended all for whom Christ died. God was engaged in this work ; he had appointed the means for its accomplishment ; and we believe, under his wise direction, it will be done.

  8. Paul 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. According to what promise? Answer. According to the promise of God to Abraham, that in him, and his seed [Christ], all the nations, kindreds and families of the earth shall be blessed. In Christ, therefore, none of the distinctions are known of which Paul there speaks. "Ye are all one in Christ Jesus." That point being settled, he adds, "and if ye be Christ's [as he had proved] then are ye Abraham's seed, [that is, not by lineal descent, but spiritually], and heirs according to the promise."

  9. 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. Professor Stuart, of Andover, says, in his "Letters to Dr. Channing," "Things in heaven, earth, and under the earth, is a common periphrasis of the Hebrew and New Testament writers, for the universe. What can be meant by things in heaven, that is, beings in heaven, bowing the knee to Jesus, if spiritual worship be not meant?" So much from Professor Stuart. Now if the universe [that is, all men without exception] are to render spiritual and divine worship to Christ, will they not all be holy and happy ?

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

Tentmaker