the first fruits of them that slept. For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive." I will here explain the meaning of the term Adam. It does not mean as the old Catechism says: "In Adam's fall we sinned all." It does not mean that a certain individual, the parent of our race, sinned and involved the whole world in guilt; but the term means the earthly constitution of man, or the earthy man. We have all been clothed with this nature, in this earthy constitution we have all sinned, as Adam the first man sinned. And in this nature we all die, "as in Adam all die." Now the question is, how do we die in this Adamic nature? This is important, because, from the death we experience, in the earthy constitution, we are to be made alive, in the heavenly constitution. This death is of a two-fold nature. First, we all die a natural, temporal death, as physical beings, by a law of our organic nature. Second, we all die a moral or spiritual death. And hence it is said, "to be carnally minded is death." "The wages of sin is death,' Death passed upon all men for that all have sinned,” as Adam sinned. Here, then, we see, there is a death of a two-fold nature, which we die in Adam. First, a physical death. We are created mortal beings. Adam was informed how he was created, viz., of the dust of the earth, "For dust thou art and unto dust thou shalt return." We likewise die a moral or spiritual death; because, we all have sinned. Mark, all men experience this two-fold death. Inasmuch as we are organized beings, we must die a natural death. And, as all have sinned, moral or spiritual death has passed upon all men. As in Adam all die," without exception, even so all are made alive in Christ, They are made alive in Christ, and they are redeemed from this two-fold death and made immortal, made wholly, incorrupt and happy. For proof of this, read farther. "hen cometh the end when he shall have delivered up the kingdom to God even the Father, when he shall have put down all rule and authority all and power." For he must

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reign till he hath put all enemies under his feet." This means the destruction of all enemies. "The last enemy

What is this last enemy?

that shall be destroyed is death" There is no one beyond the last, remember. And this last enemy is death. Why is it that such a glorious and happy result and termination shall attend this event of making all the vast humanity alive in Christ? Why, my friends, it is the destruction of the last evil--the last foe to God and man. Hence says the Apostle, "it is sown in corruption it is raised in incorruption. It is sown in dishonor, it is raised in glory; it is sown in weakness, it is raised in power." There is no corruption in the resurrection state. The first man is of the earth, earthy." And we have all borne the image of the earthy. second man is the Lord from heaven. So we must bear the image of the heavenly. "And as we have borne the image of the earthy, we shall also bear the image of the heavenly."

The

Why must we bear the image of the heavenly? Paul gives the reason: "Now this I say brethren, that flesh and blood cannot inherit the Kingdom of God, neither doth corruption inherit incorruption." But he adds: "Behold I

shew you a mystery. We shall not all sleep, we shall all be changed." Mark, all shall be changed; and this is a perfect change-"In a moment, in a twinkling of an eye at the last trump, for the trumpet shall sound and the dead shall be raised." But how raised? Our friend, Power, will tell you they will be raised physically right, but sin and moral corruption will be inherited by a large portion of the human family who will be raised in the resurrection. But not so, saith the Apostle. He says, "all shall be changed." And this shall be a glorious change; for the dead shall be raised incorruptible." "For this corruptible must put on incorruption, and this mortal must put on immortality." So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, will there be endless wailing, and woe, and damnation? No; 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." That this change is from both moral and physical corruption-that it makes all on whom its power

passes pure and holy, is plain from what follows: "The sting of death is sin and the strength of sin is the law. But thanks be to God who giveth us the victory through our Lord Jesus Christ." How do we have the victory? "As in Adam all die even so in Christ shall all be made alive. When this takes place, then shall come to pass the saying that is written: "O Death! where is thy sting, O Grave! where is thy victory?" This saying is found in the prophesy of Isa. xxv. 7, 8, "And he will destroy in this mountain the face of the covering cast over all people and the vail that is spread over all Nations. He will swallow up death in victory, and the Lord God will wipe away tears from off all faces, and the rebuke of his people shall be taken away from off all the Earth, for the Lord hath spoken it." Does this passage teach a partial salvation-the endless misery of part of mankind? No; It contains as glorious a promise as can be found in the Bible, "God will wipe away tears from off all faces." Paul quotes this passage, and applies it to the Resurrection state. In the Resurrection this prophesy will be fulfilled, and not before; then the vail that is spread over all nations will be taken off; then all will shout victory; then shall we triumph over death, sin, and corruption, over every foe-a glorious immortal triumph! All men then will be redeemed, sanctified, and purified. The great author of our salvation will tell you, that those who attain this state, will be equal to the Angels: Luke xx, 35, 36, "But they which shall be counted worthy to obtain that world and the resurrection from the dead, neither marry nor are given in marriage, neither can they die any more, for they are equal with the Angels, and are the children of God, being the children of the resurrection." This will be a glorious change. Paul speaks of it again, in Romans viii, 20, 21, "For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope. But the creature itself shall be delivered from the bondage of corruption into the glorious liberty of the children of God." The Apostle is here refering to this very resurrection. The creature shall be delivered. How delivered? Not from physical corruption merely, but

from the corruption of sin, into the glorious liberty of the children of God. "For we know that the whole creation groaneth and travaileth in pain together unti! now," not a part of the creation, mark! but the whole. "And not only they, but we ourselves also which have the first fruits of the spirit"--refering to an ancient custom of the Jews in bringing the first fruits as an offering, and in this they received a pledge that all their harvests should be gathered in and safely stored in the garner. This is the stron gest language the Apostle could use in proof that the whole creation shall be gathered into the kingdom of God. This my friends is the conclusion of the whole matter. Here is a chain that cannot be broken. My friend here, (who I understand has been a forger of iron,) knows what a strong chain is. Here is a whole chain without a swivel on which he may exert all his power-not a link will he be able to break.

[Time expired.

[MR. POWER'S SECOND REPLY.]

Gentlemen Moderators-I shall wave any remarks the gentleman has made relative to our position here in regard to the challenge, only remarking that I have the documents to prove that what I have stated is correct.

I will now make a few observations:

The

Ist. On the gentleman's disclaimer that the system he maintains is not opposed, cardinally, fundamentally opposed to all others. In proof of his orthodoxy, he quoted "ye believe in God, believe also in me," and stated that he believed in God and in Christ his redemption, and salvation through his redemption; that he agreed with all other denominations in this. But mark this difference. gentleman's system maintains that we may disbelieve in God-in Jesus Christ-his redemption-the Bible and every truth revealed to man, and yet be as sure of salvation and heaven as if we should believe and practice all these truths. Here his system and ours are fundamentally and diametrically opposed.

Again-under the same head is a link of the gentleman's supposed strong chain, and that two without a swivel. In proof of his theory, he quoted "as in Adam all die, even so in Christ shall all be made alive," This he has undertaken to explain. He told us that Adam did not mean a solitary man--an individual that had sinned, and that in consequence of that sin, death entered into the world: but means the physical constitution of every man. And here you see that the system he maintains is at direct and immutable issue with all other systems in christendom. The gentleman referred to my art as a blacksmith. Gentlemen Moderators, I never was ashamed of my profesA greater personage than myself was a mechanic. However, to try his chain we will place his argument on the anvil and see if it will stand the hammer.

sion.

The gentleman is so far committed to his system, that he cannot get away from the position that Christ and Adam stand on the same ground. He has given us a deffinition of Adam-a constitution of no particular man, but a certain earthy nature belonging to every man. Then of course, Christ is not a particular man, a single individual, but a constitution-something that the Bible knows nothing of, an indefinable unknown something, which man never saw and never can see. So you see this system is directly opposed to all systems of christianity in the world. It utterly rejects Jesus Christ as a real person or being. So he must give up this point that his system is not opposed to all others.

You see that if his chain has not a swivel, it has at least a crooked link which cannot bear the hammer of truth.

Mr. D. in undertaking to dispose of some difficulties in his way, has fallen into others far greater. Should we concede every thing that he has maintained in regard to the resurrection of the body, it leaves the main point, namely the salvation of the soul untouched. We admit that there is to be a change of the body--a resurrection of all mankind. But that does not touch the question of the soul at all. The Apostle is speaking in the 15th chapter of 1st Cor. of the resurrection of the body. The question of the soul's salvation is referred for decision to other