an approaching carriage, to the imminent danger of losing her own life, rushed forward and secured the little one and bore it to the side-walk in safety. On being asked if the child was hers, she replied, it is SOMEBODY'S child! That woman was a mother, and she but obeyed the impulses of a mother even though her own child was in safety at home! So in the immortal world. The sufferer may not be our child, or our parent, but it will, nevertheless, be somebody's child or parent; and with the purified and spiritualized feelings we are taught to believe we shall possess, is it supposable that we shall be strangers to sympathy, and sing hallelujahs and shout amen with holy fervor, as though there were no suffering in the universe of God! We pity from our heart the man who can believe it, and who hopes to reach at last such a heaven. In the language of Dr. Channing, "The terrible thought of a large proportion of our fellow-beings being cast, by an angry God, into tortures unutterable by human tongue, and sentenced to spend eternity in shrieks of agony, which will never reach the ear or touch the heart of their Creator-this dreadful anticipation which would shroud the universe in more than sepulchral gloom, and is enough to break every heart which is not stone-this forms no part of our conception of the purposes and government of the God and Father of Jesus Christ."

OBJECTIONS.

1. "They assume that 'every man,' here means ali mankind totally. But are not women a part of the human family? Certainly. Well, they are not included in the phrase 'every man' as used by the apostle; for they are spoken of in contradistinction to men."

ANS. This needs proof: at present it is an unsupport

ed assumption. Women are seldom spoken of in the scriptures distinct from men-usually they are included in the term. Elsewhere we read, "For the husband is the head of the wife, even as Christ is the head of the church, and he is the Saviour of the body." In the text, 1 Cor. xi. 3, the terms are used in the way of comparison, as will readily be perceived by observing the style of the apostle's argument.

2. "Then the disciples, every man accoding to his ability, determined to send relief to the brethren which dwelt in Judea." Acts xi. 24. Did the whole human family, without exception, send relief up to the poor brethren in Judea"?

ANS. Another specimen of Mr. Hall's dishonesty. He knows that the same word or phrase has not always the same meaning. Every man, in some instances, may mean but a very few men; in other instances, it may mean the whole human race. For example: it is said Jesus tasted death for every man! Heb. 11. 8. Dare any one contend that a less number than the whole human family are included in the phrase, in this instance? We presume not. And such, unquestionably, is the meaning of the phrase in the instance in question.

3. The passages which Mr. Hall quotes, supplying the term world in place of church, all refer to the church in its restricted sense, as specified in the commencement of the section. They bear not one whit on our argument, in the way of serious difficulty; and so our honest friend has spent his labor for nothing.

A thorough and full reply to the remainder of this section, and all such Billingsgate slang of "like kith and kin," will be made in an appropriate place. We intend the body of the Review shall be devoted to little

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 thé 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 translated, 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 he 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, he 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