If children, then, at the present time are born into life, under such favourable circumstances, as to be beloved in a very tender sense by the Son of God, and are by him, and through him, pronounced fit subjects for the kingdom of heaven, even now when the world is full of sin and simmers-even now, when they are conceived in sin and brought forth in iniquity, though not absolutely their own, but Adam's, and their parents; how much more, then, shall they be holy in the Millennium, when it cannot be said they are fallen or conceived in sin, and brought forth in iniquity, judge ye.

But a question now arises, will those children who are born of holy parents in the Millennium, need to be converted and regenerated, as children now absolutely need when they come to know good from evil, or arrive at the line of accountability? for although infants are not sinners, yet they are fallen.

I shall answer it by referring to the case of Adam, and shall say, if he had not fallen by his own act of sin, and had continued holy as he was created, and had in pursuance of the holy injunction, multiplied his species, can we suppose his offspring would have been otherwise than holy, and consequently stood in no need of a change of heart? Then it will follow, that if all the saints who are living at the time of the first resurrection, do then experience a divine change, which shall be equivalent to the state in which Adam stood in his innocency, when he had access to the tree of life; then their offspring shall be also holy, and shall need no change of heart to fit them for heavenly enjoyments,

which I sincerely believe will be the happy state of both the parents and their children.

If, then, this shall be the happy lot of the generations of the Millennium, we see at once all these, who doubtless will swell in numbers to many millions, shall not have any trial or probation during that thousaud years; because they will be in the same situation that Adam and Eve were in during that space of time which must have elapsed between the moment he was created and the moment he fell. But how long that time was no mortal can determine. It is not reasonable to suppose he fell immediately, for we see he performed several things before the unhappy moment arrived. The things he performed were, first, as soon as he was created, he was put into the garden to dress and to keep it. A second thing to which he was called to attend, was the law given him concerning the tree of knowledge, and the dreadful penalty if he should disobey the prohibition.

A third business which his Creator required his observance of, was to name every living creature that moved upon the earth. And whatsoever Adam called every living creature that was the name thereof. Gen. 2, 19. This was a work which would seem to require considerable time.

A fourth incident of his newly commenced existence was, God caused a deep sleep to fall upon him, during which time He took from his side a portion of his body, and therewith made he the woman. How much time was consumed to do all these things, we cannot tell; but I think it not unreasonable to suppose he was

occupied in these several particulars less time than one week. One day must have passed by before he was called to any of them, which was the seventh or Sab-. bath day, because we see Adam was created on the sixth day from the first, and the next being the Sabbath, we may not suppose any of those things, except the giving of the law, were attended to on that day, which would be in harmony with its sanctity.

I consider it extremely absurd to suppose either Adam, or his wife, experienced any desire to break the holy law given unto them, respecting the tree of knowledge, as it is termed, before they were tempted to do so. Such a position would prove them already corrupt, even before a law was given, or a temptation presented to break that law; and would prove, beyond dispute, that man was originally far enough from being pure and holy. If, then, their probation did not commence till the tempter came, then they were not probationers before. The same is the case of infants now. They are not probationers until they have matured to a knowledge of good and evil, or in the estimation of God have come to the line of accountability.

The reader will perceive I have called to view the case of Adam before he fell, and have endeavoured to establish that he was not a probationer until the temptation came, for the purpose of laying a foundation, whereby to maintain, that none of the persons born during the Mellennium will be probationers, though free agents until their trial shall also come.

That they shall not have any trial during the Millennium, is provable from the following: First-Satani

who has been allowed to be the tempter of all our race, shall, at the beginning of the Millennium, be shut up. So testifies the beloved St. John, that he shall be chained and cast into the bottomless pit, and sealed, so that he cannot escape from thence. If so, then he cannot tempt the souls of men during that thousand years.— Secondly, if all persons are holy during the Millennium, then children, as they come to years of understanding, will not be exposed to any evil examples, as they are

now.

Upon these grounds, therefore, the multitudes who' shall be born during the Millennium shall not be tried,' their fealty shall not be put to the test; and the reason why God will not allow their trial then, is because this is his great jubilee-his day of release to a world which has been for six thousand years oppressed with a weight of sin; but then it shall rest. But if the trial of men's fealty to God is then permitted to abide the test, the peace of that Sabbath will doubtless be disturbed, and the race of man reduced to the same deplorable predicament they now are in, which would spoil the very idea of a Millennium of rest, peace and holiness., But if all persons who come into being in the Millennium, shall be exempt from trial during that time, when, therefore, shall they be called to evince their loyalty to God, under circumstances of a seeming inducement to do otherwise?

This point I proceed to answer. When the thousand years are expired, we are assured by St. John, the beloved disciple, Satan must be loosed for a little season; and the verse which informs us that Satan shall

be shut up and confined in hell, which is called the bottomless pit, because it is eternal in its duration, also informs us that after the thousand years is fulfilled, "he must be loosed a little season." The purpose, then, for which he is loosed is, that he shall become the instrument of trial to those who have not had a trial during the Millennium. But let none dare to think that he is loosed for the express purpose that any of them shall be inevitably and necessarily seduced; for such a thought will spoil the very idea of trial or probationfor their act of sin will be properly their own voluntary act, as was the case of Adam when he sinned; for they shall all have power to resist the tempter as Adam had, and if they will be wise, and use that power which is free-will, they cannot be seduced by Satan when be shall make the attempt upon them, for that power is the gift of God for their defence, not for their ruin.But, alas! the sequel of the story is, that of these very ones he will deceive many, who are compared with the sand of the sea for numbers; and by St. John are styled Gog and Magog, who will be gathered together from the four quarters of the earth, and shall go upon the breadth of it, in order every where to destroy the saints, who are spoken of as one great family-hence are called the camp of the saints.

I will here attempt to show the reason why this host of persecutors are by St. John, the Revelator, called Gog and Magog.

The ancient Jews were chosen from among the nations by the God of sacred revelation, for the purpose of committing to them that matchless oracle of truthi Ee