=19.= Paul refers to the doctrine of a universal resurrection as being so well proved that even his accusers had to admit the truth, "that there shall be a resurrection of the dead, both of the just and unjust."[245] On another occasion he said "For as in Adam all die, even so in Christ shall all be made alive."[246] Furthermore, John the Revelator testifies of his vision concerning futurity, "And I saw the dead, small and great, stand before God.... And the sea gave up the dead which were in it, and death and hell delivered up the dead which were in them."[247] Thus it is plain that the effect of the atonement, as far as it applies to the victory over temporal or bodily death, involves the entire race. It is equally clear that the release from Adam's legacy of spiritual death, or banishment from the presence of God, will be similarly universal; so that if any man lose salvation, such loss will be due to himself, and in no way be dependent upon the Fall. The doctrine that the gift of redemption through Christ is free to all men, was specifically taught by the apostles of old. Thus Paul says:--"Therefore, as by the offence of one, judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men to the justification of life."[248] And further:--there is "one mediator between God and men, the man Christ Jesus; who gave himself a ransom for all."[249] John spoke of the Redeemer's sacrifice, saying:--"And he is the propitiation for our sins; and not for ours only, but also for the sins of the whole world."[250]
=20.= The same great truths were taught among the Nephites. Benjamin, the righteous king, preached of "the atonement which was prepared from the foundation of the world for all mankind, which ever were ever since the fall of Adam, or who are, or who ever shall be, even unto the end of the world."[251] In revelation of the present day we read of Christ's having come into the world, to suffer and to die, "That through him all might be saved whom the Father had put into his power and made by him."[252]
=21.= But besides this universal application of the atonement, whereby all men are redeemed from the effects of Adam's transgression, both with respect to the death of the body and the taint of inherited sin, there is a special application of the same great sacrifice, as a means of propitiation for individual sins, through the faith and good works of the sinner. This two-fold effect of the atonement is implied in the article of our faith now under consideration. The first effect is to secure to all mankind alike, exemption from the otherwise terrible effects of the Fall, thus providing a plan of _General Salvation_. The second effect is to open a way for _Individual Salvation_ whereby mankind may secure forgiveness of personal sins. As these sins are the result of individual acts, it is just that forgiveness for them should be conditioned on individual compliance with prescribed requirements,--"obedience to the laws and ordinances of the gospel."