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argument, and to show that to be made alive in Christ, is a spiritual renovation, let us quote the language in this chapter, and elsewhere.

"And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit. Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. The first man is of the earth, earthy; the second man is the Lord from heaven. As is the earthy, such are they also that are earthy; and as is the heavenly, such are they also that are heavenly. And as we have borne the image of the earthy, we shall also bear the image of the heavenly."

After reading the above, I can hardly conceive how any man, having but a moderate comprehension of the language, will mistake the force of the apostle's paral• lel between Adam and Christ. The first Adam, was a living soul, an animal; the last Adam is a quickening, life-giving spirit. The natural or first man, Adam, was of the earth, earthy, or earthly; the second Adam, was from heaven. "And as we HAVE borne the image of the EARTHLY, we SHALL also bear the image of the HEAVENLY. This is in perfect unison with other declarations in this chapter, that the body which is sown in corruption, in dishonour, in weakness, and an animal, or natural body-shall be raised incorrup tible, in glory, in power, and spiritual. Incorruption and glory are co-extensive with corruption and dishonour. And again says the apostle, in the closing portion of the chapter;

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"For this corruptible must put on incorruption, and this mortal must put on immmortality. So when this

*The comparison here is not between the body which is put into the grave, and that which is to be raised-but between the state of man in the present frail and mortal life, and that in which he will be placed after his resurrection from the grave; when he will be made glorious, happy, and immortal.-Note to Imp. Ver. on verse 42.

corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory. O death, where is thy sting? O grave, where is thy victory? The sting of death is sin; and the strength of sin is the law. But thanks be to God, which giveth us the victory, through our Lord Jesus Christ."

This corruptible MUST put on incorruption---mortal MUST put on immortality. Those who have borne the image of the earthly, SHALL also bear the image of the heavenly man, the second Adam. Can words be more explicit---more universal? At the time, to which the apostle here alludes, when mortal shall have put on immortality, "shall be brought to pass the saying that is written: [Isa. 25:] Death is swallowed up in victory." To what death does Paul allude? Not to a natural death, most surely, for the import of his language, in view of this consummation, is utterly irreconcileable with such a conclusion---" O death! where is thy sting? O grave, [hades, hell] where is thy victory?" He concludes this enthusiastic strain, by thanking God for the victory over the last enemy, death, through Jesus Christ. Is it probable, that a man of his philanthropy, could utter such a strain of praise and thanksgiving, for a catastrophe, which should consign to remediless ruin a vast portion of his brethren according to the flesh? Impossible! utterly impossible.

But the tenor of this chapter brings to mind other declarations of the same import. See Rom. 8: 1, 2.

"There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. For the law of the Spirit of life in Christ Jesus, hath made me free from the law of sin and death."

Have you a wish to pervert this testimony? Or can you maintain that condemnation awaits any who are in Christ? See also 1 Cor. 1 : 30. "But of him are ye in Christ Jesus," &c. with abundance of other testimonies to the same purpose.

I think I have shown conclusively, that none who are in Christ, according to the scripture language, are in a state of condemnation; and it appears equally obvious, that the passage in question alludes to a moral or spiritual resurrection to newness of life. If the proof by which I have attempted to sustain it be conclusive, it can need no fine spun arguments in its defence. If, however, contrary to analogy, and every other passage of scripture in which the phrase in Christ is used, you still persist in referring the text to a literal resurrection of the body, and that merely, I meet you on your own ground, and challenge you to show how the subjects of the resurrection, who" are as the angels of God in heaven," are also the subjects of a sentence too horrid to believe fully and constantly, without driving reason from her seat, and ending in the blackness of despair. You are challenged to show that temporal death was denounced to man in consequence of transgression.

A paragraph in your 8th letter, dwelling on the restitution of all things, closes as follows:

"The passage does not say a word respecting the salvation of all, nor any of mankind. It only asserts the completion of all the predictions contained in the ancient prophecies. But whether the restoration of all men to divine favour is one of those predictions, remains to be proved."

It is perfectly futile to remark that the passage from Acts says nothing of the salvation of ALL. We have just seen, that your word is sufficient to neutralize ten thousand texts in which the salvation of all is clearly expressed, by the same sophistry which eludes the

force of one.. By telling your readers, (what you are challenged to prove) that Universalists misquote such passages, and then saying they only mean, &c. those who have not learned better, may believe you, and the most explicit language of the scriptures be no more than "sounding brass, or a tinkling cymbal." But you admit that the declaration of Peter "asserts the completion of all the predictions contained in the ancient prophecies." If, then, it can be shown that the ancient prophecies refer to a time when all the intelligent creation of God shall be reclaimed from sin, and enjoy a state of holiness and happiness, your elusion will come to nothing. You ought to know that Universalists do not speak of a restoration to divine favour-we insist upon the language of scripture, which declares, that God commendeth his love to sinners, and that his love is great towards rebels, and that he is rich in mercy to those who are dead in sins. Let us now turn to the ancient prophecies, appealing to the New-Testament writers for their illustration.

In Gen. 12:2, 3, and other places, God promises to Abraham, Isaac, and Jacob, that in their seed, all the nations, families, and kindred of the earth shall be blessed. As the letter of these texts is matter of notoriety, we shall endeavour to gather their import from the writers of the New Testament. Paul in his epistle to the Galatians, 3: 8, gives us the following information respecting them.

"And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed."

This, then is the gospel. To avoid the most obvi ous conclusion of this definition, we are told, that the blessing here described is temporal. Not a particle of proof is produced, nor attempted; and for the plainest reason, it cannot be found. Not a solitary

testimony of scripture can be produced, which goes to sustain the position, that the early and the latter rain, sunshine and harvest, with the vicissitudes of the seasons, are the blessing to which either of these passages alludes. To what then do they allude? See Acts 3:25, 26.

"Ye are the children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed. Unto you first, God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities."

Here then we learn who is that seed, of whom it is said, that in him all the families of the earth shall be blessed; and we learn also the nature of the blessing -purification from sin. This is in agreement with the declaration of the Angel" he shall save his people from their sins." Christ then is the seed to whom the promise was made, and the blessing is co-extensive with the family of man."

The Psalms are full of the doctrine, of which Ps. 22: 27,is a passage well suited to the present occasion. "All the ends of the world shall remember, and turn unto the LORD; and all the kindreds of the nations shall worship before thee."

In connexion with this see Isa. 35: 10.

"And the ransomed of the LORD shall return, and come to Zion with songs and everlasting joy upon their heads; they shall obtain joy and gladness, and sorrow and sighing shall flee away."

Who are the ransomed of the Lord?-Christ gave himself a ransom for all-he tasted death for every man, and the prophet Isaiah says, he shall see of the travail of his soul and be satisfied.

Let us now turn to Isa. 25: 6, 7, 8.

"And in this mountain shall the Lord of hosts make unto all people a feast of fat things, a feast of wine on

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