else than Mr. Hall's arguments and misrepresentations of our opinions.

SECTION XXXI.

1 Cor. xv. 22. For as in Adam all die, even so in Christ shall all be made alive.

We have now arrived at an important part-the main red oubt of the enemy is reached, and it only remains to demolish this, and the victory is won and the day is

ours.

THE ARGUMENT.

The text is a simple proposition, to wit: ALL die in Adam: ALL shall be made alive IN CHRIST.

The term all here, is universally admitted to mean all mankind. We may regard this meaning of the term as a settled fact.

What will be the condition of all mankind when made alive in Christ? Will they be happy or miserable?— Ans. "Therefore if any man be IN CHRIST, he is a NEW CREATURE." 2 Cor. v. 17. This of course refers to those who are now in Christ; but it is a truth applicable to all time, present or future. If any man be in Christ now he is a new creature-when all shall have been made alive in Christ, ALL will be new creatures! The Revelator undoubtedly saw this result, as recorded in Rev. xxi. 4, 5. "And God shall wipe away all tears from their eyes; and there shall be NO MORE DEATH, neither sorrow nor crying, neither shall there be any more pain: for the former things are passed away: and he that sat upon the throne said, Behold I make ALL THINGS

NEW"! When all who die in Adam have been made alive in Christ, that scripture will be fulfilled!

But this is not all. The scriptures teach that those who are made alive in Christ will be free from condemnation and be governed by the law of the spirit. "There is therefore NO CONDEMNATION to those who are IN CHRIST Jesus, who walk not after the flesh but after the spirit." Rom. viii. 1. When all have been made alive in Christ, not only will they be new creatures, but they will be free from condemnation, and governed by the law of the spirit-will be holy, happy, saved!

We can now appreciate the force of another passage. "And this is the record, that God hath given to us ETERNAL LIFE, and this life is IN his Son;" that is, IN CHRIST! 1 John v. 11. Being made alive IN Christ, then, is equivalent to the reception of eternal life—or the eternal joys of heaven. For "we know that the Son of God is come, and hath given us an understanding that we may know him that is true: and we are IN him that is true"-that is, by faith-"even in his Son Jesus Christ. This is the true God, and eternal life"! 1 John

v. 20.

The sum of the argument, then, is this: 1. There is NO CONDEMNATION to those who are in Christ Jesus. 2. If any man be IN Christ, he is a new creature. 3. ALL who die in Adam, i. e. the whole human family, are to be made alive in Christ; and 4. Being made alive in Christ is equivalent to a realization of the joys of heaven.

If it be objected that all, in the most universal sense, do not die in Adam, as Enoch and Elijah were transla. ted, we reply: They must have undergone a change equivalent to death, because "this corruptible must put on incorruption," and "flesh and blood cannot inherit

the kingdom of God." And furthermore, they who in no sense die in Adam, will not require a resurrection: Besides, the salvation of Enoch and Elijah, is an admitted fact.

If it be replied, that we put too much stress on the preposition in; as some translators-Macknight for example-use the term by in its stead; understanding the text to mean simply that all men will be raised by Christ, we answer: The mere change of prepositions does not change the issue, nor at all set aside our argument.— We have only to change the same preposition in other passages where the term occurs, and the result will be the same as before. Thus: If any man be by Christ he is a new creature: There is no condemnation to those who are by Christ Jesus, etc. etc.

If it be objected, that the words "even so" not only imply that the same number that die in Adam will be made alive in Christ; but that they also imply that they will be made alive, in every respect, just as they go down to the grave, in their sins, unsanctified, and unholy, we reply: The objection proves too much. In the words of Dr. Rice, "Men are deeply depraved. Even the most godly groan under indwelling corruption." Will it do to say that all men will be raised deeply depraved --groaning under indwelling corruption? Even St. Paul was not wholly perfect in this life. He affirms he was sold under sin. The things which he hated, those be did. There was a law in his members warring against the law of his mind, and bringing him into captivity to the law of sin; and, so grievously was he afflicted, be exclaimed: 0, wretched man that I am, who shall deliver me from the body of this death! Rom. vii. 14, 24. Is such the case with St. Paul now?

Will such be the

case with men similarly afflicted in the resurrection? Moreover, all men die mortal and corruptible: Will all men be raised mortal and corruptible? These things the objection supposes, and consequently proves too much. It is very evident the words, even so, relate not to moral condition, but to number. All die in Adam; all shall be made alive in Christ.

THE TWO ORDERS.

I. Mr. Hall takes the position that there are to be two orders in the resurrection, and for proof refers to verse 23d: "But every man in his own order; Christ the first fruits, afterwards they that are Christ's at his coming." He then remarks: "Here then we find there is to be two orders in the resurrection; one order for those that are Christ's, and the other for those that are not his."

To this we reply, 1st. Mr. Hall has here changed his ground. On page 47 he argued two resurrections for two orders of mankind; but here he argues two orders in one resurrection! Which shall we believe? 2d. The text referred to is not literally translated. A literal translation would read: "Each in its own order," i. e. the two divisions-Christ and mankind. 3d. The position is assumed. What is there in the words 'every man in his own order,' that shows each and every order is not to be raised in the same happy condition? Is there the slightest intimation that some are to be raised happy and some otherwise? No, nothing of the kind. It devolves on those who assume the contrary to bring forward their proof. The position is too important to be assumed.— 4th. The apostle argues that as God has made many different kinds of bodies, and has made some stars to differ from other stars in glory, so also is the resurrection of the dead. In the resurrection state we shall be different

from what we are at the present. The stars are all glorious, but they are of different orders of glory. Men will be glorious and happy according to the measure of their moral and intellectual improvement-yet all glorious and all happy. If it be objected that Jude speaks of stars to whom are reserved the blackness of darkness forever, and that Paul tells of some men 'whose glory is their shame,' we reply: St. Paul does not call men in the resurrection state stars, but makes a comparison between the glory of the stars and the resurrection of the dead. And Jude does not refer to the future world at all. And as to men glorying in their shame, can it be proved that what a man glories in, is, in reality, his glory? Does it render him glorious in the view of the world? Evidently not; and the objection, therefore, is groundless. 5th. After the words, 'every man in his own order,' the apostle immediately adds: "THEN,' i. e. at that time, 'cometh the end when he shall have delivered up the kingdom to God even the Father; when he shall have put down all rule, authority and power: For he must reign, till he hath put all enemies under his feet. The last enemy that shall be destroyed is death: [or more correctly, The last enemy, death, shall be destroyed] For he hath put all things under his feet. But when he saith, all things are put under him, it is manifest he is excepted which did put all things under him. And when ALL THINGS shall be subdued unto him, then shall the Son ALSO himself be subject unto him that did put all things under him, that 'GOD MAY BE ALL IN ALL!! The apostle here describes the ultimatum of the gospel plan. He discloses in an energetic manner, the universal prevalence of immortality, virtue and happiness. Christ is to reign till all his foes submit-till