Your house is left unto you desolate, and ye shall not see me henceforth, until ye shall say, Blessed is he that cometh in the name of the Lord." Here is implied an age of darkness and desolation to that people, and then a regeneration by the light of Christ. And St. Paul is full and instructive on this subject, in Rom. xi. "Blindness in part is happened unto Israel, until the fulness of the Gentiles be come in. And so all Israel shall be saved." Read the entire chapter, which is wholly devoted to the ways of God's providence through the devious windings and alternate ups and downs of human condition, coming out at such an enrapturing view of the glorious result in universal harmony and peace, as impelled this adoring exclamation: "O the depth of the riches both of the wisdom and knowledge of God! How unsearchable are his judgments, and his ways past finding out! For of him, and through him, and to him are all things, to whom be glory forever. Amen.

NOTE.

In the last Section of this chapter, (p. 26,) on the Jew's dying in their sins, we spoke of Dr. Adams' quotations as presenting the subject matter of the 21st verse of John viii., but involving a re-arrangement and the supply of the word, and. His quotations

stand thus:

"If ye believe not that I am he, ye shall die in your sins." "And where I am, thither ye cannot come."

But now, in looking over the record in surrounding chapters, having had our attention called to the case

by a note from Dr. A., we perceive that in chapter vii. v. 34, these words occur, "And where I am, thither ye cannot come." And this was the verse from which the Doctor culled those words in his quotation. This exonorates him from the interpolation of the word and, but makes it to appear a more labored and intentional "re-arrangement." While the dying in sin, and not coming where he was, were comprised in the 21st verse of chapter viii., in Jesus' own manner of expression, cur friend searches out the last clause of viii. 24, and the last clause of vii. 34, and, though denoting them by quotation marks as separate fragments, places them in a relative position to appear as connected in the expression of a sentiment. Of course this wide search for fragments to combine in a quotation was for a purpose, and that purpose was to make out an expression in Scripture words by "re-arrangement," of a relation between the parts, which the single quotation of viii. 21, would not express.

This new discovery, which we take pains to notice here for the sake of accuracy, and of perfect justice to all parties, while it exonorates our friend from the supply of the word and, at the same time showing greater labor in the re-arrangement, helps us to an unquestionable testimony to the correctness of our view of the meaning of our Lord, by the saying, "Whither I go ye cannot come;" or, as in vii. 34, "And, where I am thither ye cannot come." The whole connection in which the latter phraseology occurs, is the following:-" And the Pharisees and

chief priests sent officers to take him. Then said Jesus unto them, Yet a little while am I with you, and then I go unto him that sent me. Ye shall seek me, and shall not find me; and where I am, thither ye cannot come." Here the words, Here the words, "ye shall seek me," were suggested by the then present fact that the Pharisees and chief priests sent officers to take him. It was the extermination of his cause that they sought, and they would still seek this object. But Jesus, the source of all power in this cause and kingdom of his, returning to Him who sent him, would be beyond their reach, on a throne of power to which they could not have access, and where they could not come; and where, as in xiii. 33, neither could his disciples come. So then, the conjunction and, vii. 34, connects the saying, "where I am thither ye cannot come,' with the saying that he should go to Him that sent him, and they should seek him and not find him. Whereas Dr. A.'s re-arrangement transports it to a place after the last clause of viii. 24, and thus makes it connect the idea of their not coming where he is, with their dying in their sins. It is an essential transpostion; yet, as we kindly said before, our friend meant no harm, for he honestly believed that the latter two ideas really depend on each other, and he clearly saw that such a transposition would compose a paragraph more suggestive of such dependency. Fiat justitia, &c.

CHAPTER II.

The second fundamental proposition of Dr. Adams, is in these words:

II. REDEMPTION BY CHRIST IS REPRESENTED AS HAVING FOR ITS OBJECT SALVATION FROM FINAL PERDITION.

This we shall lay over for the present, reserving it for our concluding Chapter, because it will lead us into the discussion and exploration of a subject which will form and complete with the whole a glorious CLIMAX. In accordance with this plan we pass now to the Doctor's third proposition, to wit:

III. THE FALL OF ANGELS AND OF MAN, IS A CONFIRMATORY PROOF OF FUTURE, ENDLESS RETRIBUTION.

His discussion of this point, the Doctor very considerately opens in the manner following:

This will of course have weight only with those who believe in the existence and fall of angels, and in the fall of man. To prove either of these, here, would be out of place; and indeed the necessity of proving them would show that everything which has thus far been said in this article is superfluous, because it takes for granted many things generally believed, which rest, however, on the same kind of evidence with the existence of angels and their fall The Apostles, the Scribes and Pharisees, I have not thought it necessary to prove, had a real existence, and that they were not merely personified principles of good and evil. If the reader be

one who rejects the doctrine of fallen angels, and of the fall of man, he will read what is here said merely as showing the way in which those who believe these things are confirmed by them, in their belief of endless retribution.

Precisely so. We will look upon the matter in this light. But then, if the doctrine of endless punishment, with them who believe it, derives essential support from the hypothesis of holy angels having fallen and become metamorphosed into such a Satan, and such legions of devils, as Milton poetizes, it is of some interest to us to know on what ground this hypothesis is made to rest, on what testimony it is based.

He

But, in the outset, we will clear the Doctor's position of the confusion of ideas in which he has involved it. He puts into the statement of his hypothesis two ideas which have no relation to each other. expects that his argument under this classification will "have weight only with those who believe in the existence and fall of angels. This is making the existence of angelic beings in the spiritual state, and their fall, in the orthodox sense, one proposition, as if the latter assumption were necessarily embraced in the former. This working of the matter into a false issue must have been an oversight of our friend; for we esteem him as above the practice of duplicity. But it is obvious to every mind, that to believe that the great and good Father has surrounded himself with sweet angelic spirits, pure and blessed immortals, is one thing; and to believe that any of these bright seraphs have, in the high courts of heaven, conceived