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than to show such would have been the mode of removing the human race from this location, if they had kept their fealty to God: And also to signify to the righteous, that as these were translated and changed in a moment of time, so shall all the saints be changed at the sound of the last trump, which heavenly expedient could never have been known to men in its light, had not these instances been permitted.

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But if there is to be no death during the Millennium, (as previously argued) and if there is to be a multiplication of men without any diminution during a thousand years, will not the earth, in consequence, become overcharged with an immensity of multitudes, as well in the latter case as in the former, and thus produce death even during the Millenuium? This will not be the consequence; and the following reasons are thought sufficient to obviate such a supposition: First, it will require many years to retrieve the immense loss occasioned by the sudden overthrow of all the wicked just previous to the Millennium, which perhaps will amount to two thirds of the whole population of the globe.

A second reason is, at the commencement of the Millennium there will be, as it is now, vast tracts of waste land in various parts of the globe, which must thereafter be subdued and cultivated. Those countries where the soil is cultivated, in many of them it is but partially done, and therefore will admit of a much higher state of husbandry, consequently the more capable of maintaining an increase of population. But if need be, God can easily restore and fertilize all bar

ren lands, even the sandy deserts of Arabia, and all similar desolations, and clothe them with the verdure of the first Eden, as once he healed a tract of barren country by the means of the prophet Elisha, not far from the place where Elijah was translated; and thus an abundance of space shall be prepared for the increasing millions of the Millennial state. Does not Isaiah allude to changes in the earth like this, as well as to the effects the gracious gospel should have upon the morally barren, desolate and unfruitful state of heathen nations, when he says, In the wilderness shall waters break out, and streams in the desert. And the parched ground shall become a pool, and the thirsty land springs of water: In the habitation of dragons, where each lay shall be grass, with reeds and rushes. Chap. 35, 6, 7. Sée 12th division on this subject.

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It is presumed entirely inconsistent with the glory, perfection and happiness of the Millennium, to admit, that during that great Sabbath of rest, there shall be any liability to sickness, pain, accidents, or death. I think it safe and expedient to assert, that when the original cause of all moral and natural evil is removed, which is sin, that its effects must of consequence be no more felt or known on the earth, till the same cause be again permitted to operate. It is impossible for the stream to flow if the fountain be dried

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But, asks an objector, if men during this thousand years, are to till and subdue the soil of the earth for the purposes of food, and the innocent pleasures of life, will they not therefore be liable to accidents of va

rious kinds, as at the present time, and consequently

to sickness and death? suppose that Adam, to given to till the earth and ned, was therefore liable to any harm or natural evil? By no means; for God, the mighty One, was round about him, lest he at any time should dash his foot against a stone, for it is written, that upon all God's glory there shall be a defence, and therefore could never have been injured if he had not sinned.

To which I reply, can any whom the command was subdue it before he had sin

If God in the beginning, while man was yet innocent, commanded him to subdue the earth, we may not suppose, therefore, that he was necessarily subject to casualties, and consequently to death on that account; because, to do the commands of God before the fall, could never become the source of moral nor natural evil.

We have no knowledge that God has ever made any kind of being exempt from pleasurable labour or activity, whether of material or immaterial natures; but we are led, from a consideration of all created objects, to conclude the contrary: because on all nature, whether animate or inanimate, the qualification of motion is stamped; for all that possesses life in any degree beneath man, manifest it according to their various powers. The whole tribes of the vegetable world show their motion, either by their constant though silent speed toward perfection, or descent again to the original soil; and even the stedfast earth has her annual but tremendous journey to perform. All this mo

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tion is evidently given to the various grades of creation to facilitate the bliss of being.

That man shall therefore labour, is not at all derogatory to his happiness, unless they are doomed to labour under the consequences of some fatal error, as was the instance of Adam and his erring progeny. But most unquestionably, an industrious habit of body or mind, whether it relates to men, who are material, or to angels, who are immaterial, it is a grand ingredient in the composition of blessedness.

From this view of the idea of activity, we may safely conclude, that although the inhabitants of the earth during the Millennium shall labour, yet on that account will not be subject to any inconvenience whatever more than Adam was in the first Eden.

Therefore men shall labour, as was designed of God in the beginning, not with unnatural sweat and pain, tilling the cursed ground, but with pleasure and sweet employ shall till the restored soil, supplying therefrom nature's simple wants, till the sign of the great God shall again appear in the skies.

Wants, asks the objector, is it not a natural evil to want? To this I answer, by no means, where the power to obtain the thing desired is possessed, and the will, perfectly free, harmonizing with the desire to possess the object. Want, in this sense, cannot be an evil, but gives a relish to existence, where there is no prevention of the thing desired. Such shall be the blessed estate of those who shall dwell on the earth in the days of the Millennium.

But if man, in the Millennium, shall regain his pa

raaistical happiness and innocence, will he therefore become indifferent to clothing his person? Such a consequence cannot be admitted. I believe, for weighty reasons, that God. never intended Adam and his posterity should go naked, even if they had not sinned. The reasons which I oppose to such a position are, first, the shocking and more than beastly appearance a population of naked human beings would present. It would be excessively unnatural to suppose, that the Creator intended his most glorious creature man, male and female, parents and children, strangers and friends, old and young, should associate together naked under every possible circumstance; which would have been the fact, if the position is true, that man was not to be clothed if he had not sinned.

Such a view is absolutely abhorrent to every delicate and chaste feeling of the soul, even now in its presen low and depraved state. How much more so, then, if man had not fallen! Let none imagine that this opinion is irrelevant; because, being now fallen, and therefore not capacitated to argue upon any position belonging to a sinless state: but rather let it be recollected, that the views of propriety, honour, virtue, chastity, with all refined sentiments which may now be possessed by the mind, are the effects of a restoration, and, in a degree, are an approximation toward that height from whence we are fallen; and therefore by this light I argue, that nakedness could not have been the condition of our race, if we were now in an unfalten state. It is my opinion, that if man had been permitted to live on the earth after his fall in an unre

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