descriptions of that event, to be the end of the material world; and the events associated with the simultaneous setting up of Messiah's kingdom, to be concomitants of the end of his reign. The first branch of this hideous mistake, relating to the end of the Jewish age, we then proceeded to correct by authority of the record; and now, in bringing this protracted discussion to a close, we will correct, by the same authority, the other branch of the mistake. The two branches, however, are really one mistake; for as the end of the material world and that of the mediatorial reign have been taken to be simultaneous events, the transfer to the end of the material world of the judgments and commotions associated in the Scriptures with the termination of the Jewish church and polity, and the connection of the same events with the termination of the Messianic age, are one and the same error.

We have shown that the Scriptures of the Old and New Testaments abundantly testify of a notable judgment, and of great convulsions affecting the world, and especially the Jewish people, in connection with the change of dispensations; the termination of the Old and the inauguration of the New; the dissolution of the Mosaic and the setting up of the Messianic reign. We will now call attention to the fact, that there is nowhere in the Scriptures any retributive judgment, and dispensation of rewards and punishments, associated with the closing up of the work of Christ's mission, or the consummation of the Messianic age. In all cases where the Saviour's mission is spoken of

as a whole, in its specific purpose and its full consummation, it is described, not as tearing dear friends. asunder and thrusting them apart forever, some to endless wickedness and woe,-but as terminating all divisions, all alienations, all unreconciliation and sin, and uniting, harmonizing, beatifying, gathering together in one, and in harmony with the spirit of God, all rational beings. As we have seen, he was to bruise the serpent's head. (Gen. iii. 15.) The consummation of this work will exterminate the reign of moral evil, and leave universal good in harmony. In the covenant of his grace, the Lord God purposed to swallow up death in victory, and wipe away tears from off all faces. (Isa. xxv. 8; 1 Cor. xv. 54.) Then there will be no more death, nor sorrow, nor crying; no more wailing and gnashing of teeth. Of him who gave himself a ransom for all, it is written that he shall see of the travail of his soul and be satisfied. (1 Tim. ii. 6; Isa. liii. 41.) And to see of the travail of one's soul to entire satisfaction, is to accomplish his purpose and realize his wishes. Jesus declared that he came to seek and to save that which was lost, and represents his faithfulness to be as that of the shepherd who will never abandon his pursuit until the last lost sheep is brought home. (Luke xix. 10; xv. 3–6.) St. John declares, (1 John iii. 8,) "For this purpose the Son of God was manifested, that he might destroy the works of the devil." On the consummation of this purpose sin will cease to be, to alienate men from God or from one another. St. Paul says, (Eph. i. 9, 10.) that God hath "made known unto us the

mystery of his will, according to his good pleasure which he hath purposed in himself, that in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven and which are on earth, even in him." Here is the revelation of a purpose of God, which he hath purposed, not in any fallible agency which should leave it at loose ends, but in himself; that is, in a reliance on his own efficiency for its consummation. And this purpose is, the gathering together in one in due time, of all things, or moral beings, in the light and spirit of Christ.

But not unduly to protract this labor by the multiplication of Scripture testimonies to this point, we will make it suffice to adduce one other which was of course brought to notice in our Chapter on the resurrection, pages 323-4. When all who die in Adam shall be made alive in Christ, in spiritual bodies, in incorruption, in power, in glory, "Then cometh the end," not the end of the Jewish age, but of the Messianic age, the ultimatum of the Saviour's mission," when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule, and all authority and power." No Satan's kingdom then, holding rule, authority and power, over a full moiety of the moral universe. When Christ resigns the mediatorial reign, he will have accomplished its purpose, and put down, destroyed, all rule but his own, and all authority and power, leaving no vestige of truth in Dr. A.'s assumption," that some proportion of pain and misery will

forever exist under the government of God." Blessed be God, no: Christ will make no compromise

with evil. He will not share with Satan the throne of eternity; but he will resign to the Father a victorious reign, and he himself, as the Head of every man, be subject to him who put all things under him, that God may be all in all. (1 Cor. xv.)

Dr. Adams, having enumerated certain descriptions of vile persons, says under his first proposition, "He who will say that such persons as are here described meet in death with a change of character which prepares them at once for happiness, may as well assert, once for all, that delusion is practised upon us by the representations of the Bible." My dear friend; we do not ascribe to death the power to work this glorious moral regeneration. Death dissolves the "earthly house of this tabernacle," with its appetites and acquired habits. It is "by the power of God," (Mark xii. 24,) through him who is " the resurrection and the life," that we shall be raised into a higher life, in spiritual bodies, all whose passions and affections shall be pure. And it shall be by the knowledge of God's glorious power, which will have been effectively realized in the process of our translation, and of his love, which shall shine to our clearer spiritual vision with effulgence in the face of Jesus Christ, and with which the atmosphere of that spirit-world shall be fragrant, that our hearts will be so filled with reverence and love as to yield no room for unreconciliation and sin, but glow and expand in adoration and praise.

If our friend wishes to philosophize on this subject, and raise difficulties from the nature and relations of things in the moral system, we are prepared to meet him. If he will explain to us how, on principles of moral philosophy, the different wings of the "Orthodox" church, whose religious journals are bitterly accusing each other of "falsehood," "treachery," "spite," "malice," and all the nameable moral obliquities, can be prepared, through death and the resurrection, and the light and spirit of the better world, to constitute a harmonious and happy society there, we will undertake to explain for all the rest on the same principles. For it will require a greater effort of grace to eradicate those intellectual and religious animosities which are ingrained in the soul, than to remove the vicious propensities of the vulgar herd, who are miserable slaves to sensual and fleshly appetites and passions which they unceasingly deplore, and which cannot obtain in the new man in Christ through the resurrection of the dead.

But while we are always willing to subject every principle of our faith to the strictest scrutiny of philosophy, our main reliance is on the "Scriptures and the power of God," leaning upon the staff of him who "Believed God, and it was accounted unto him for righteousness." And, in respect to its regenerating and practical moral influence, we will trust and glory in this faith of God's universal Fatherhood, and of a pure immortality for our race through Christ, in connection with the harmonious and beautiful system of Divine moral government and human accountability, which we have exhibited in this discussion.