Our present space will not permit us now to even touch upon, much less delineate, the all-important principles symbolized by the recorded martyrdom of Jesus, and the doctrine of atonement. But they, and all the eschatology of the Gospels, and with which the apocalyptic book of riddles is filled, will be readily unravelled as we still farther trace the working of those laws already seen, that are not restricted in their operation by relations of time and space, but govern through the ages the travail of the embodied or disembodied soul. Suffice it then to say that hell and heaven are not the names of _places_ to which the wicked or the good are called upon to go. Sheol, Gehenna, Hades, Tartarus, and the opposite Kingdom of God, are terms expressing symbolically the experiences and conditions of undeveloped and developed souls here as well as hereafter. THE TRUE POLITICS FOR PROHIBITION AND LABOR. BY EDWIN C. PIERCE. A vast body of American citizens have a deep concern in the temperance cause, and are bound in conscience to do their utmost to give early success to the movement for the legal suppression of the drinking saloon, which they rightly regard as the fountain of intemperance. Some of them are rich and some of them are poor. Some of them are conservative and some of them of radical tendency as to questions concerning wealth. They belong to the industrious, intelligent, moral, and patriotic reserves of the country. With them in sympathy is the motherhood of America. I think it is only fair to say, and that all social reformers should see, that the radical prohibition constituency--dispersed now in several political parties--is larger than the following commanded by any other single reform idea, and it is distinguished by exceptional persistency. There is also a large and increasing body of American citizens absorbed in what is called the labor question. Some of them are rich and some of them are poor. Some of them are also on the side of prohibition and some of them are hostile or indifferent. The labor question is the question of social justice, and no question can be higher than that. Stated in other terms, the labor question is the question of how to approximate more nearly to an equal distribution of wealth, not so much of the wealth already amassed by society as of the wealth that is to be produced by labor in the future. Now, while there are very few people who think that entire equality of fortune in this world is either possible or desirable; every free democracy will wish to work towards equality of social condition, looking forward to a glorious time when uninvited poverty shall be outgrown, when manhood shall be of more social weight than wealth. There is as much high moral sentiment put into the labor question to-day, as ever was put into any crusade against any form of oppression or evil.