their habitation glorious indeed, but yet only glorious as was the first paradise, to expect to see this earth exalted and purified," death swallowed up in victory,"the grave made a place of refining,—men clothed with spiritual bodies, the Head o all, the second Adam, not merely a living soul, but a quickening spirit,—God not only walking with men, as in Eden, but "dwelling with them," the whole "groaning creation delivered from the bondage of corruption. into the glorious liberty of the children of God," and the earth thus exhibiting, as completed, God's original purpose in its creation, in "the kingdom preparedfor its inhabitants before the foundation of the world," ah! why is all this to be esteemed as carnal?

On the whole, then, we cannot find it in us to affect, as some do, such a contempt for this "earth which the Lord has given to the children of men," and "in the habitable parts" of which the Son of man "rejoiced because "his delights were with the sons of

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men." Nor can we go so far in our zeal for spirituality as to declare with some "that when we leave this earth, and behold the glories of heaven, we shall never wish to return to this former wretched abode of mortality." We must believe that our heaven will be wherever our Lord shall be. If he shall see fit to return hither "with ten thousand of his saints," we shall rejoice to return with him; yea, and to remain here as long as He does. Moreover, inasmuch as God has "founded this earth upon the seas, and established it upon the floods," so that "it cannot be removed," but " abideth for ever:"-if He shall see good—after “shaking once more the heavens and the earth," so that the "things capable of being shaken may be removed," and that "those which cannot be shaken may remain,”—to fit up this renovated earth for the "kingdom which cannot be moved," so that the "meek may inherit the earth,"—we believe that we shall there see reasons enough, and glory enough, yes, and spirituality enough too, to cry—“Let me see the good of thy chosen, that I may

rejoice in the gladness of thy nation, that I may glory with thine inheritance:" let "my eyes see the King in his beauty, and behold the land that is very far off."

NOTE H, p. 78.

We use the terms literal and figurative, in the limited sense usually accepted in this controversy. In fact, the appellatives, literalists and spiritualists, are not strictly descriptive on either side. The former admit that much of the language of Scripture is figurative; and the latter as strenuously insist that much, even in the prophecies, is to be taken literally.

A very pleasant way of putting down the literalist (as the phrase goes) is to quote sundry passages of Scripture, and then make merry, at his expense, over "wines on the lees"-" rivers of water flowing from the belly," and the like. We should have been spared many a pang, inflicted by beloved brethren, if the simple fact mentioned above had been heeded.

A more serious method is, to refer to some prophecy, and then because certain words therein are manifestly figurative, triumphantly to inquire whether the whole is not a mere figure. Thus because "Israel is to blossom and bud;" Israel itself must be a figurative expression; the subject as well as the thing predicated. But who ever uses figures thus? Would not this be to strip language at once of all definite meaning? Take the Bible and read at the first opening." And the Lord came unto Abraham, saying, I am thy shield and thy exceeding great reward." Here shield is plainly figurative. Open at the poetry." But I am like a green olive tree in the house of God." Figure again. Now did God in the first case, and did David in the second mean himself, or not? If not, whom did he mean? A very prolific question when that door is once opened.

Our objection then to the interpretations of some of our brethren, is not that they refuse to divest the Scriptures of all figurative language; but that they insist upon con

sidering passages and expressions as figurative when nothing in the context demands or justifies it.

On this subject we submit a few general principles. 1. That God uses language in addressing us just as we use it to each other. 2. Where figures (not symbols) are introduced, it is for the purpose of light and impressiveness, not to darken and bewilder. The embroidered imagery upon the curtains of the tabernacle carries the mind the more naturally and directly to the wonders. within the veil. 3. That no single, comprehensive rule applicable to the undiscriminating measurement of every passage can be adopted. Light can be obtained only by the particular examination of each passage individually. How far is this text figurative? How far is it literal?

We take this opportunity to express, in common with many others, our obligations to the editor of the Theological and Literary Journal,' for his valuable labors in this