to a destruction of the globe, but only to its external organization. Besides, he says, "according to his promise, we look for new heavens and a new earth." Now. the only special promise upon this subject, was given by Isaiah, and he locates them upon the present globe. It therefore follows, that when Christ said, "the heaver and earth shall pass away," he referred to the present heaven and earth, erected upon the globe, and not the globe itself at all.

4. The reason for the passing away of the heaven and earth. There is good sense in every act of God, and hence there is a good common sense reason for the destruction of the present heaven and earth, and that reason is as obvious as it is sensible: it is to restore the world to its pristine glory. The war which God declared in the beginning, was for the conquest of the world; to restore man upon earth to subjection to his government. Now, the curse upon the ground was a great act of war. to aid in the subjugation of the race; and the curse on the earth was a double one; the first at the fall, and the second by the flood. After the conquest of man, this curse would, according to the promise at the beginning. be removed; and this removal would require as great change in the heaven and earth, at such renewal, as took place when they were changed at the fall and the flood: that is, to remove the curse, the heaven and earth would need to be removed or changed. The promise of the final removal of the curse, on all things, was made at the first, and repeated in all subsequent ages. The removal of the curse of death implies a resurrection; and the removal of the curse on the heavens and earth, implies their removal, and the erection of a heaven and earth without imperfection, and not the annihilation of the globe, which would be the severest curse ever inflicted on it.

5. The annihilation of the globe implies that God entertains spite against inanimate matter, which is most absurd to suppose.

6. God has engaged in war for six thousand years, to establish his kingdom on the globe. Now, what good sense is there in fighting for ages, through the most awful scenes of affliction, to regain a revolted province, on purpose to annihilate it as soon as it is possessed? Tell us, ye wise! say, is there reason in the baseless assumption you make?

God swore to Moses that the whole earth should be full of his glory; and the prophets say that it shall then endure forever. Does this look like annihilation of the globe? Does it not look like its regeneration at the final "restitution of all things?"

7. John says, that after the old heaven and earth were gone, that the new Jerusalem descended to the new earth, and to the region where the curse had prevailed. The words, "there shall be no more death, neither shall there be any more pain; for the former things are passed away," are applicable to a world where these things had prevailed, and from which they were banished, and not to a world where they had never been known. "Behold, I make all things new," can not refer to the third heaven, but only to a world where every thing needed reorganization. "There shall be no more curse," applies only to a world where the curse had prevailed. But, again; all these things were prophecies, to be fulfilled after the days of John, and they must refer to this globe, and not to the third heaven, which existed before John's day. Besides this, the new Jerusalem came down from God, out of heaven, to men, and men did not go up to it; which shows, again, that this globe was to be the

throne of God and the Lamb. Daniel, and Isaiah, and all the prophets, make the world redeemed to abide forever; and after the Millennium is ended, and the judgment is past, John shows the state of the world in the full blaze of celestial glory. Whoever heard of Christ's returning from the earth after his second advent to it? And who has not read that the tabernacle of God shall be with men after the new Jerusalem descends, and that they shall reign with God and the Lamb forever and ever, in the new Jerusalem, and in the heavens and earth, from which the curse had been removed?

The truth is, the regenerated globe is to be the battlemonument of eternity; the seat of government of Jesus, head over all things; the holy of holies of the universe. As the believers shall come from the dust, where the curse had laid them, and shall wear the image of Jesus, and shall be adorned with all the glory which infinite skill can compass, or Omnipotence create, so also shall their residence, freed from the curse, appear in all the splendor commensurate with its citizens and King. As the throne of the Son of Mary will shine with all the splendors of the Deity; as it will be the supreme expression of all the concentrated excellence with which matter can be clothed by Jehovah's limitless resources and power, so this poor blood-stained globe will shine, wrapped in the uncreated blaze of God's robe of royalty; so it will be filled with eternal music and delight; so it will be holy, holy, holy to the Lord God of hosts; so it will be an eternal honor to the Captain of our salvation. When the serpent's head is bruised, when the curse shall fly from earth, and hover forever over the lost, in the night of their woe, may you and I, dear reader, have a shelter beneath the jasper skies and trees of life, beside the

living streams o. joy. Then from our central home, upon Jehovah's wing, O be it ours to visit every home of angels, and know, in person, every creature of his love, in every world of his own universe, and pass eternity delightfully! This regeneration of the globe completes the victory foretold to the serpent; it is the "kingdom come on earth, as it is in heaven."

PART SECOND.

THE DISCOVERY-COMPLETED JANUARY, 1852.

NOTHING can be plainer than the fact that the prophecies, relating to the whole period of time extending from the destruction of Jerusalem to the "time of the end," were to be veiled during that era. The proof is so obvious, that it is exceedingly strange that expositors should never have been taught wisdom by it. The prophet expressly and repeatedly affirms it; and the mystery that has hung over it, in spite of all attempts to remove it, is confirmatory of the positive affirmation of the scriptures.

Let us emphasize the great truth now stated, by repeating, that the prophecies relating to the period from the destruction of Jerusalem to the "time of the end," were to be sealed and mysterious. At the close of Daniel's visions of this great era, he is most positively informed that he must "shut up the words and seal the book, even to the time of the end." But, as if this declaration were not positive enough, it is repeated, still more clearly, that "the words are closed up and sealed till the time of the end;" "and none of the wicked shall (then) understand; but the wise shall understand.”—Dan. xii. Who could ask for a clearer statement of the facts we affirm. But, as the words that were here to be sealed covered the same era that was covered by his preceding visions, and which is also covered by the Apoca

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