last trump, for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed." Not all the living will thus be changed, for Christ has told us, in the seventeenth chapter of Luke, that in the day when the Son of man shall be revealed, "one shall be taken and another left."

Christ, therefore, at his coming, will take up the righteous dead and the righteous living to be with him, and all the wicked will be left. The wicked dead will be left under the power of death, for a thousand years, plainly and positively taught in the twentieth chapter of Revelation, and the living wicked will be gathered as tares and burned.

At the same time will take place that de-` struction of the world by fire, to which Peter tells us it is reserved against the day of judgment and perdition of ungodly men; and after this, we are promised new heavens and a new earth, wherein dwelleth righteousness. 2 Pet. third chapter; Isa. lxv. 17; also lxvi. ' 22. John says, (Rev. xxi.,) "I saw a new heaven and a new earth; for the first heaven and the first earth were passed away; and there was no more sea. And I John saw the holy city, the New Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. And I heard a great voice out of heaven, saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, God himself shall dwell with them,

and be their God. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow nor crying, neither shall there be any more pain; for the former things have passed away.' Here, then, we are taught that the tabernacle of God is to be with men in the new earth.

Then it is the new earth that shall be filled with the glory of the Lord; while the children of the wicked one are to remain with the children of the kingdom till "the end of this world," and then "the wicked shall be cut off from the earth, and the transgressors rooted out of it, and the upright shall dwell in the land, and the perfect shall remain in it." Prov. ii. 21, 22. In the new earth the perfect will remain forever; for "THERE SHALL BE NO MORE DEATH.' There they shall "inherit the land, and dwell therein forever," "and God shall dwell with them." There "the saints of the Most High will take the kingdom and possess the kingdom forever. even forever and ever;" which they cannot do in the "earth which now is, because it is reserved unto fire against the day of judgment and perdition of ungodly men." Therefore, because this world cannot remain, we look for new heavens and a new earth, wherein dwelleth righteousness, according to the promise of God. There "the meek shall inherit the earth, and shall delight themselves in the abundance of peace." There "Israel shall be saved in the Lord with an everlast

ing salvation; they shall not be ashamed nor confounded, world without end." There, also, the Son of man, the God spoken of in the twenty-first of Revelation, will have his tabernacle with men; and there will be "given him dominion, and glory, and a kingdom, that all people, nations, and languages should serve him; and his dominion will be an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed." There "He shall reign over the house of Jacob forever, AND OF HIS KINGDOM THERE SHALL BE NO END. These things never can be in the earth that now is, because it is reserved unto destruction by fire, as we are told by Peter, by the same word of God which destroyed the old world by a flood.

According to the theory of a temporal millennium, therefore, the Bible cannot be fulfilled, and the dear brethren who attempt to uphold that theory, are compelled to resort to the hackneyed quibbles of Universalists, respecting those Bible terms which express endless duration as fully as language can express it, in order to help them out with their views, and get rid of the conviction that the coming of the Savior is at hand. For as surely as the children of the wicked one are to remain with the children of the kingdom until the harvest, which is at the end of this world, which Christ has fully taught, and as surely as Christ is to have a kingdom without end, which the saints are to possess "forever, even

forever and ever," so certain it is, that the theory of a temporal millennium must be a fable, as unreal as the novelist's vainest tale.

We are told in the hundred and second Psalm, that "when the Lord shall build up Zion, he shall appear in his glory." This is the time when the Son of man shall appear in the clouds of heaven with power and great glory, and shall send his angels to gather his elect. Then "the evil-doers shall be cut off; but those that wait upon the Lord, they shall inherit the earth. For yet a little while and the wicked shall not be; yea, thou shalt diligently consider his place, and it shall not be; but the meek shall inherit the earth, and shall delight themselves in the abundance of peace.' "The seed of the wicked shall be cut off; the righteous shall inherit the land, AND DWELL THEREIN FOREVER.' Then will God's oath to Moses be fully accomplished, "and as truly as God lives, all the earth shall be filled with the glory of the Lord." Then will the earth be filled not only with the glory of God's holiness, but Christ in his glorious body will reign, and the bodies of all saints will be "fashioned like unto Christ's glorious body," and earth itself will receive the fulfilment of the promise, "there shall be no more curse," and shall put on the glory of the New Jerusalem, and shall be lighted up with the glory of God and the Lamb. Thanks be to the name of the Lord, this is not a glory that shall

fade away, after a period of a thousand, or even 360,000 years; but it shall remain an everlasting light, a sun that shall no more go down." Everlasting praise to God, for such a glorious fulfilment of his oath!

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But, say some of our beloved brethren, there must yet be a great multitude saved. The gospel must yet prevail a great while, so that at last the number of the lost shall be trifling in comparison with the multitude saved; and they think it must be so because of God's unspeakable benevolence. And so the Universalist, upon ground equally as -good, takes God's benevolence as security that all will be saved. But one thus saith the Lord" is worth volumes of such reasoning. Said our blessed Savior, "Enter ye in at the strait gate; for wide is the gate, and broad is the way, which leadeth to destruction, AND MANY THERE BE which go in thereat. Because strait is the gate and narrow is the way which leadeth unto life, AND FEW THERE BE THAT FIND IT." Thus we have the declarI ation of Him who cannot lie, that many go to destruction, and few find life. Where now is the necessity of putting forth our hands to stay up the ark of God's benevolence, by saying that few must be lost, and many saved, in order that God may fully vindicate himself? It is the self-same notion, to all intents aud purposes, on which men attempt to build the doctrine of Universalism. But everything of this sort must be swept away, and like