of divine knowledge and skill were apparently exhausted when this scheme culminated. And yet it also failed, according to the admission of its own friends and ardent supporters (the clergy); for they tell us, that, notwithstanding all the schemes and systems that Omniscience and Infinite Prescience could devise to save man, he does not get saved: at least but few are saved, and they have to "work out, their own salvation with fear and trembling." Nineteen-twentieths of the human family, the clergy tell us, are still traveling "the broad road," and are finally lost, notwithstanding all the labored experiments and expedients of omniscient or Jehovahistic wisdom to save them. With this view of the case, the thought is suggested that it was hardly worth while to have gone to the trouble and expense of fitting up a heaven for the few that are saved. It certainly "doesn't pay." And this conclusion is the more forcible in view of the fact that it must be rather a lonesome place, and consequently not a very desirable home or situation to live in; for we are told it is "a house of many mansions," "and yet few there be that find the strait and narrow road" leading to it. Hence we may conclude that many of the rooms or mansions are empty. Such a lonesome heaven could not be congenial or adapted to any class of saints but monks and hermits. We have now briefly examined the three plans of salvation which lie at the foundation of the Christian religion, and shown that they are all failures according to their own witnesses. In view of this fact, we can not wonder that Moses' God is represented as saying that he repented for having made man, and that it grieved him to the heart (Gen. vi. 6). Such a series of signal failures is enough to discourage even a saint or a God.