Hence this testimony must be considered final as to the place where Christ executes judgment.

Testimony of DANIEL: The judgment was set and the books opened. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. Dan. vii. 9, 14.

The Prophet here represents the judgement as commencing at the time the kingdom was given to the Son. Consequently it commenced on earth, is continued on earth, and belongs, therefore, to the present life.

Testimony of CHRIST: And Jesus said for judgment I am come into this world. John ix. 39. A bruised reed shall he (Christ) not break, and the smoking flax shall he not quench, till he send forth judgement unto victory.

Testimony of the REVELATOR: And I saw another Angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, fear God and give glory to him; for the hour of his judgement is come! Rev. xiv. 6, 7.

This is conclusive. We are not authorized by any. passage in the book of God, to look for a day of judgement beyond the present life. The idea is ridiculous in itself, and emphatically at war with sound philosophy and right reason; and every text of scripture that seems to favor such a notion, will be found on careful examination to be as far from it as the east from the west! Before we are through with this subject alto

gether, we are confident the reader will give as little credence to such antiquated stuff as we can desire.The harmony of the Old and New Testaments demand a more consistent theory; and this will be found in the fact, that God executes Justice and Judgment in the earth!—the place where, and the only place where God executes his Judgments !!

Against the application of the text at the head of this section, in the proof of our proposition, Mr. Hall advances the following objections:

1. "How can a sinner be recompensed much more than the righteous, if both are recompensed to the full amount?""

ANS. We think we have seen this querie before in Tod's Divine Justice, but are not positive of the fact.— But whether propounded by Mr. Hall or Mr. Tod, we think it evidence of great carelessness or ignorance of the laws and usage of language. The phrase "much more" in this instance, is not used in the sense of amount; but simply by way of emphasis. Thus the Saviour uses it: If then God so clothe the grass, which is to-day in the field, and to-morrow is cast into the oven, how MUCH MORE will he clothe you, O ye, of little faith. Luke xii. 28. Here a fact is stated, viz: that God does clothe the grass of the field-and the words "much more" were introduced to render the conclusion more emphatic, viz: that God would certainly clothe the deciples. See Rom. v., and elsewhere.-So in the text. It is a fact that the righteous shall be recompensed in the earth, and the certainty that such shall also be the case with the Sinner, is rendered more emphatic by the use of the words "much more." And the fact that the wicked are recompensed here, funishes, not only one of

the strongest probabilities, but of the strongest proofs, that they will not be recompensed hereafter for the sins of this life. See Ely & Thomas Dis. p. 70..

2. "And thou shalt be blessed; for they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just. Luke xiv. 14. But it may be asked according to this, will they be recompensed on the earth? Most certainly. Where can the resurrection take place but upon the earth where the dead are burried!"

ANS: It will be recollected, that in section second Mr. Hall speaks of the "resurrection state" and "operation of being raised" as synonymous. Hence, taken in connection with the above, we learn that All the resurrection state Mr. Hall believes in is on this earth!

The quotation of Luke xiv. 14, is a misapplication of Scripture. It has no refference whatever to the immortal resurrection of the dead.

By applying that text to the resurrection, he has fallen directly into his own snare. He believes the wicked will be recompensed at that time, undoubtedly.— Does he believe they will be recompensed much more than they deserve, or that the righteous will receive less than they deserve? Which? One horn of the dilema is inevitable!

Again: Mr. Hall is more fully of the opinion that the text refers to the Jewish dispensation; under which men received a temporal reward for their good as well as for their evil deeds. But this is only shifting the difficulty-not avoiding it. Does he believe men were punished much more than they deserved under the dispensation of Moses? It certainly follows, if his under

standing of the phrase "much more" is valid. And in that case we may truly exclaim with the Apostle: "But now has he obtained a more excellent ministry!''

For further remarks on the subject of Judgment, see other sections.

SECTION VI.

Isa. xxv. 6, 8. Jehovah will prepare on this mountain a feast for all people, a feast of costly meats and of wine; the fat of which shall be pure marrow, and where casks of wine shall be empted. And he will smite on this mountain the visage of the curse, that has been cursed for all people, and the offering that is offered for all nations, and Jehovah will wipe away all tears from all faces.

This is the translation of MICHAELIS which I prefer to our English version. Of the common translation he remarks: "What expressions! The Lord will swallow up (see margin) the face of the covering, that is covered over all people, and the vail that is spread over all nations. What is a face of the covering ?-a covered face! some may reply. But how then can it be spread over all people? We cover a face, but we do not cover it over other heads! What an idea, to swallow up the vail! Luther had too nice a sense of the proprieties of the German language to have translated thus. He used other words, and thus softened the hardness of the expression, he discovered." Treaties on the use of Syriac language, by John David Michaelis p. 512.

Dr. Clarke understands the text to have a universal application, and to signify, "Salvation by Jesus Christ!" Dr. Barnes in his Notes on Isaiah, has the follow

ever."

ing criticism: "In this mountain.”—The following verses undoubtedly refer to the times of the Mesiah."Make a feast." This feast was to be prepared for the wants of the whole world!"He will abolish death forThis passage is quoted by St. Paul, Cor. xv. 54. His quoting it is proof that it refers to the resurrection!'' These remarks are very satifactory, and they absolutely dash Partialism in pecies! The passage referred to in 1st Cor. xv. 53, 4, reads as follows: "For this corruptable must put on incorruption, and this mortal must put on immortality. So when this corruptable shall have put on incorruption, and this mortal shall have put on immortality: THEN-i. e., at that time-shall be brought to pass the saying that is written: Death is swallowed up in victory!" This saying is written in Isa. xxv. 8, and no where else in the book of God!

This settles the question as to the period of time to which the text refers. The prophecy, I conceive, covers the period embraced from the Proclamation of the Gospel, to the final abolition of Death by a resurrection of the human family to immortality. Mountain, says Alex. Campbell, frequently signifies kingdom. Doubtless it does so in this instance: And hence, every thing specified in the prophecy shall take place in the reign of the Redeemer. This is consistent with 1st Cor. xv. 24, 28. Christ must reign until all things are subdued, Death abolished forever, and God all in all !

The same beautiful idea is set forth in Rev. xxi. 15. 1. The new heavens and new earth, or the new Dispensation, are represented as being created: 2. The holy city the New Jerusalem, or the gospel kingdom, is represented as being established among men and 3, During its progress men become the people of God,