told with sufficient clearness, that Adam's case is a figurative one; that all have not sinned as he did, in eating the forbidden fruit, yet that we all have sinned.

2. He represents Adam as a type of Christ, and each as a representative head of a class. Adam, as the figurative head of the dead, and Christ that of the living, and says: "As in Adam all die, even so in Christ SHALL ALL BE MADE ALIVE." That is to say, as the spirit of Adam, on entering his body, became as dead, so, or to the same extent, "all die" who come into the world, and even so in Christ shall all be made alive," meaning, that in virtue of his power, or by him, all shall be restored to rationality, capacity to think and act for themselves as responsible creatures, or, as better expressed, become "as gods, knowing good and evil," and, in fine, be made alive, or to live again, as creatures possessing the same degree of intelligence as before each came into this life. Then, indeed, will Christ have. restored all things, and left all in as good condition as they were before he brought them into this state of being, and whether they accept or reject the salvation which he has purchased for them.

3. In Gal. 4, the apostle construes the Mosaic account of Isaac and Ishmael as intended, figuratively, to represent the same classes, and as in the same relation, although by a different figure, and then proceeds to say: "Which things are an allegory, for these are the two covenants" (or represent the two covenants), as quoted above. He then draws another, of the same import, from Hagar, the mother of Ishmael, and Mount Sinai (from which the two tables of stone were taken on which the law was written), and says that Mount Sinai "answereth to Jerusalem which now is, and is in bondage with her children." He evidently intended to represent the Jewish city of Jerusalem, which was then in bondage, as an emblem of the holy city of God which is free, "the mother" who cast us off, and the place where the covenant for the redemption of man was made, and of the "New Jerusalem" which St. John saw "coming down from God out of heaven," and which should have "many more children" than their then present

city. For her family is to embrace all the redeemed, both of the bond and of the free woman. Compare this allegory of his, and the letter of which it is a part, with Isa. 54, from which he quotes, and Rev. 21: 2. Those who are elsewhere indicated by such terms as dead or living, he represents in this place as the bond or the free, and which are but different symbolical representations of the same condition of beings.

He does, too, in this place distinctly say, as I should remark before passing away, that "Jerusalem which is above is free, which is the mother of us all.”

That England should be called the mother of a man who was born and raised there, although he had afterward emigrated to France, America, or some other foreign country, and still remains abroad, is natural and common; but how it can truly be said that Jerusalem, the celestial city of God, "is the MOTHER of us all," IF WE WERE NEVER THERE, I am free to confess, I can not comprehend. I, therefore, must leave my readers, who believe we were made as entirely new creatures in this world, to investigate this matter for themselves, and, if possible, reconcile this Scripture with the truth on some other hypothesis.

CHAPTER XVI.

Tenth and Last General Proposition Stated—The World not Destroyed, but Renewed at the Judgment-The Precise Time Concealed, and Why-Devils and Men All Judged Together-The Ungodly Prosper in the World-The Righteous are Punished Here Necessity for Future Retribution—But Two Classes Formed After Judgment-Various Questions Asked-A Story and a Moral-Christ Able to Save All-Willing to Save the Penitent and Faithful-Which the Most Wicked, Angels when They Fell, or Men?

I HAVE now reached my tenth and last proposition, to-wit: "That this arrangement will be continued until all who were embraced in that divine antemundane covenant have, or shall have had, a probationary term here. Then will come the final judgment; when all will be restored to their primeval favor with God, or doomed to that final punishment which is due for individual sin by each committed."

This head admits of subdivision into three parts: 1. As to the duration of our race, under present circumstances, on earth. 2. That there will be a general judgment, before which all men and devils will be brought. 3. That a final separation will then be made between those who return to Christ and live, and those who reject his salvation and die. All of which have been, to some extent, anticipated in the preceding pages of this work, or follow as natural and necessary consequences of facts and arguments already presented.

If it be true, "That pursuant to that divine covenant, and for the purpose of carrying it into effect, this world was created or adapted to its present use, and God made man and placed him here for probation, "as shown under

the sixth general division, it follows, as a necessary sequence, that it must be preserved until the object for which it was made shall have been accomplished. No further evidence or argument is deemed necessary to establish this branch of our present proposition.

That, at the judgment, there will be a destruction of every perishing creature, both animate and inanimate, which may be found here at the time, the Scriptures fully assure us, and so plainly, that I do not think it best to trouble the reader here with any discussion of that subject. If the world was created out of pre-existent matter, or rather of that which existed before, but in a different form, as modern scientific discoveries prove very satisfactorily was the case, it would not follow that the matter of which it consists should be destroyed, in order to verify all that is said about the burning, destroying, etc., of this world at the judgment. It is far more reasonable and consistent with the truth of the Bible, to believe that God will then "make all things new," as it is said he will (Rev. 21: 5). What new form earth will assume, what new dress she may put on, by whom thence occupied, I can not tell. There is reason to believe that she will be converted into one grand Paradise-ever fresh and always green-of which Eden was a picture in miniature, and become the happy home, or a favorite resort, of those who will be renewed with her. But these belong to the "hidden things," which we can not fully comprehend ere we enter "into that within the vail.”

At what precise time this revolution will take place, God in His providence has seen fit to conceal, not only from men, but from His beloved Son also, while he tabernacled in the flesh. This concealment was most assuredly intended for our benefit. He has, however, assured us that such time will come, and to all except the generation who may be here when it comes, it is wholly immaterial when it may arrive. So far as we are concerned, our destiny is fixed, and the great future which awaits us is present and meets us at death. It is easy to see why the "day and the hour," on which Gabriel will summon the dead to arise and come to judgment, and that awful conflagration will take

place, should not be foreknown to the last generation of men; but for which consideration it is most likely that the precise time of the second advent of the Savior would have been distinctly revealed, and all the mysterious prophecies as to the first and second resurrection, the millennium, etc., would have been delivered in the most plain and simple language.

That all men who may then, or have theretofore lived on this earth, as well as the angels who apostatized in heaven, and were thence cast out to earth, and are now known as devils, are to be together brought before the same judgment, and at the same time, we have the most conclusive evidence in the Sacred Scriptures.

Were there no judgment and no punishment to be inflicted after death, the wicked of this world would go entirely unwhipt of justice, and escape punishment not only for such minor offenses as the well intending too often commit, and for which they are severely punished by the providences of God in this life, but in many instances for the mcst flagitious crimes. "Behold, these are the UNGODLY, WHO PROSPER in the world; they increase in the riches."-Ps. 73: 12. "Wherefore do the wicked live, become old, yea, are mighty in power? Their seed is established in their sight with them, and their offspring before their eyes. Their houses are safe from fear, neither is the rod of God upon them," etc.-Job 21: 7, 8, 9. "Righteous art thou, O Lord, when I plead with thee: yet let me talk with thee of thy judgments: Wherefore doth the way of the wicked prosper? Wherefore are all they happy that deal very treacherously? Thou has planted them, yea, they have taken root: they grow, yea, they bring forth fruit."-Jer. 12: 1, 2.

So much as to the forbearance of God with the wicked in this world; but how is it with the righteous? "Blessed is the man whom thou chastenest, O Lord, and teachest him out of thy law."-Ps. 94: 12. "For whom the Lord loveth he correcteth; even as a father the son in whom he delighteth."-Prov. 3: 12. "As many as I love, I rebuke and chasten: be zealous therefore, and repent."—