The passing reference to Isa.xxvi.14 is exceedingly weak and unfair. We are taken to

Psa.i.5 to show that "rise" in Isa.xxvi.14 does not mean rise, but "stand up"; why were we

not taken to the context, to the same word in Isa.xxvi.19? "Thy dead men shall live,

together with my dead body shall they arise. Awake and sing, ye that dwell in the dust."

The parallelism of "live," "arise," "awake," "death," and "dust" are proof enough that the

reference is to resurrection. The truth is that the "Rephaim," together with "every plant

which My heavenly Father hath not planted," "the generation of vipers," "the children of

the wicked one," "those whose names are not written in the Book of Life," must be

carefully considered together, and kept separate from the normal descendants of Adam.

As we said at the beginning, there is much food for thought, and matter for earnest

enquiry suggested in this booklet. The argument on Rom.5: is one demanding the utmost

attention. Likewise the "alls" of other passages.

A deeply important passage is found in Col.i.15-21, where ta panta is used both of

creation and reconciliation. "The moment, however, that we question its universality, we

also question the universality of His creation" (page 124). With this should be read the

passage on page 82, where the sea and its teeming millions of creatures ("The sea is His,

and He made it") do not enter the reconciliation. "And there was no more sea." At once

we are confronted with the fact that creation is wider than reconciliation, and all the

theories which have been invented to "harmonize" the apparent discrepancies must take

this fact into consideration. The sea and its inhabitants form a part of Adamic headship,

cf. "and have dominion over the fish of the sea, and over the fowl of the air, and over

every living thing that moveth upon the earth." Psa.8: includes "the fish of the sea, and

whatsoever passeth through the paths of the sea," yet in the final reconciliation of all

things "there was no more sea." The idea contained in the words concerning the creation

of the sea, "they were put in there afterwards," would also rule out Adam and his

descendants, for they, too, were put there afterwards. The parallel suggested between the

omission of the sea, and of the underworld, from the reconciliation is not clearly stated.

The trend of the book, however, would go to show that those in the underworld are

finally delivered. Is the parallel true of the sea and its inhabitants?

Space forbids further comment; we are thankful for much that the writers of "All in

All" have written. We only wish that they would have been content to keep within the

bounds of what God has written--we should then have welcomed the fruit of their

labours. As it is they have gone beyond the revealed Word, and there we leave them.

The idea that mortal man can safely "infer" and "deduce" is a common failing. Who

among us could have "inferred" or "deduced" the dispensation of the mystery from the

data given in Scripture prior to the end of Acts? The revelation of the secret given in the

Prison Epistles must have overturned the "wild hazard at possible truth" of many. So will

it be when the Lord reveals that which He has wisely withheld from the Scriptures. The

assumptions of this booklet do sadly enough "wield a tyrannous despotism," and though

we love the writers for their witness for truth, and for their fight against tradition in the

past, here at least we yield subjection, no, not for an hour, and if needs be prefer to go on

alone rather than countenance these things, or put our necks again into the yoke of man's