Earlier text: History of the SabbathPERPETUITY OF SPIRITUAL GIFTS.
THE apostle presents the gifts more fully in 1 Cor. xii, 28. "And God set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues." God set them in the church. And where is the text that declares that they have been set out of the church? We offer a reward of $500 to any one who will find one text in the New Testament which teaches that the gifts have been by divine authority taken from the church. Readers, search carefully. It is time that this subject be fully tested by the Scriptures. Here are eight gifts mentioned, and given in their order of importance. That "first," "secondarily," "thirdly," and so on, refer to importance, and not to time, is evident from the fact that Paul in this connection dwells largely upon the relative value of some of the gifts, and in verse 31 says, "Covet earnestly the best gifts." Upon this passage H. L. Hastings gives the following novel comments, which we take from his article headed, The Pastoral Work, and the various Gifts of the Church, published in the World's Crisis of Dec. 4, 1861: "But God hath set some in the church; first, apostles; secondarily, prophets; thirdly, teachers; after that, miracles; then gifts of healings, helps, governments, diversities of tongues." 1 Cor. xii, 28. And if God has set them in the church, they ought to be in the church now, and in it always. Truly spoken; but what do you mean by 'in the church'? Do you mean by it in your little, narrow, contemptible, bigoted society or sect? If so, let me say I do not think it is big enough to hold one apostle, much less a dozen. Possibly if Paul was in it now, i. e., in your church, you would very soon turn him out. But the apostles are in the church. The church is one body. Successive generations do not make successive churches, nor do they mar the unity of the 'one body,' and the one building. Paul is in the church to-day, sleeping in Jesus though he be; "being dead, yet speaketh." God hath set the apostles 'in the church;' but where? We set great stones in a building, but where? In the roof, in the sides, all along up and down? No; but in the foundation! There is just where God set the apostles FIRST; not second, third, or fourth; but he hath 'set some in the church; FIRST, apostles; secondarily, prophets; thirdly, teachers;' and in this divine arrangement the church is 'built upon the foundation of the APOSTLES and prophets; Jesus Christ himself being the chief corner-stone.' Eph. ii, 20. There is where God put the apostles 'in the church.' Let them stay there then; or at least if others come, let each of them show 'the signs of an apostle,' 'with all patience,' before we be required to believe. We can hardly tell who was designed to be hit in this extract, or who the gentleman has not hit in his article with his wordy, egotistical, sarcastic, sneering pen. Some think him very eloquent. "Your little, narrow, contemptible, bigoted society or sect." Wonder how large his church is! He seems to be driving in his peculiar style at almost everybody excepting himself. A year or two since he opposed anything like the name of Adventists, or Advent Believers, to the annoyance of some of his friends who still loved the Advent name. May be he regards himself alone as constituting the only true church on earth. But it may appear that in wielding his mighty pen he has also hit himself. Let us examine the extract. 1. "Paul is in the church to-day." How is he in the church? "Being dead, yet speaketh." That is, he speaks through his writings. In this way the "dozen" or twelve apostles are said to be in the church. But have we the writings of the twelve apostles? If we have, according to H. they are all in the church. If not, then they are not in the church. It is a fact that we have in the New Testament the writings of but five of the chosen twelve, namely, Matthew, John, Peter, James, and Jude. 2. Says H., "God hath set the apostles in the church; but where? We set great stones in a building, but where? In the roof, in the sides, all along up and down? No; but in the foundation! There is just where God set the apostles FIRST; not second, third, or fourth; but he hath set some in the church; FIRST, apostles; secondarily, prophets; thirdly, teachers." We understand him. The twelve apostles are, FIRST, the foundation; prophets are, secondarily, shall we say, the first floor; teachers, thirdly, the second floor; miracles, the third; gifts of healings, the fourth; helps, the fifth; governments, the sixth floor in this stupendous structure, and diversities of tongues, the roof, which must represent the very time in which H. flourishes as a teacher of these things. Diversities of tongues! Yes, yes; but a gift of fallen nature, and not of the Spirit of God. But if "first," "secondarily," "thirdly," &c., are to be understood in point of time, and hence the words, "first, apostles," proves that there can be no apostles of the Lord only the twelve, then it follows that none of the gifts, excepting apostles, were genuine during the lifetime of the twelve. But what strikes the bottom out of this novelty is the fact that there were prophets, miracles, &c., &c., in the days of the twelve. "Secondarily, prophets." Not first, not thirdly, but secondarily, of course, in the second century, after the death of the apostles. "Thirdly, teachers." Not first, secondarily, or fourthly, but thirdly, teachers, and according to H.'s view of the order of the gifts in point of time, teachers would come in just after his prophetic age, probably in the third and fourth centuries. "Let them stay there then!" But hold: Paul was a teacher in the first century, and H. seems to be eminently such in the nineteenth century! It seems that "Mormons, Irvingites," and H. L. H., all fall into the same error, that the apostles, or the sent, of the Lord were only a 'dozen.' No one questions but what Paul was an apostle of our Lord Jesus Christ. Hear him. 1 Cor. xv, 5. Speaking of Christ he says, "And that he was seen of Cephas, then of the twelve." Verse 8. "Last of all he was seen of me also, as of one that was born out of due time." This makes a dozen and one. Paul was seen and sent of the Lord. No one will deny this. He was an apostle of the Lord, as verily as either of the twelve. But he was not seen and sent by the Lord in the same manner the twelve apostles were. They were personally with the Lord on earth. Paul saw the Lord in a vision [Acts xxvi, 12-19], and in this way received his commission as an apostle of the Lord. But what was the seal of Paul's apostleship? Some think it consisted in his having seen the Lord, hence they suppose that none are the apostles of the Lord only those who saw him while on earth. But here is trouble, for Paul did not thus see him. We will let the apostle speak for himself as to the seal of his apostleship. 1 Cor. ix, 1, 2. "Am I not an apostle? Am I not free?" Yes, Paul; but is freedom the seal of your apostleship? He continues, "Have I not seen Jesus Christ our Lord? Yes, Paul, you saw him in vision; but if that constitutes you an apostle, then all who have visions of the Lord, even the servants and handmaidens of the last days who are to have visions, and prophesy, are apostles. But he still continues. Hear him. "Are ye not my work in the Lord? If I be not an apostle unto others, yet doubtless I am to you; for the seal of mine apostleship are ye in the Lord." These were converted through Paul's labors, and were the seal that he was an apostle of Jesus Christ. Again Paul speaks for himself in the opening statement of his epistle to the Galatians. Hear him. "Paul, an apostle, not of men, neither by man, but by Jesus Christ, and God the Father." Apostle signifies one sent. Jesus Christ is called an apostle, for he was the sent of God. Paul tells the brethren at Galatia that he is an apostle, that is, he is one sent; but "not of men, neither by man," therefore he was not the apostle of the Romans, nor the Corinthians, the Galatians, Ephesians, Philippians, Colossians, nor the Thessalonians. But he was the apostle, the sent, of "Jesus Christ, and God the Father." Hence Paul was in the highest sense an apostle of Jesus Christ. SUNDAY SUSTAINED!
By Uriah Smith
“THE fact will not escape attention that the battles of Somerset and Bull Run both commenced on Sunday, and the assailants in both cases were defeated. This will prove a good argument in favor of Sunday observance.” We find the above paragraph going the rounds of the religious press. In connection with it we trust that another “fact will not escape attention,” and that is, that the above is the very best argument that can be urged in favor of Sunday-keeping. So far as the revealed will of God to man is concerned, Sunday stands the same as any other of the six working days; hence we would fain not deprive its observers of the pitiful consolation they are able to derive from such facts as the above. Only we trust that, should an assault be made by either party on any other of the secular days, and the “assailants be defeated,” they will be consistent, and consider that a “good argument” in favor of the observance such day. Another idea will suggest itself here. The battle of Somerset, Ky., was an attack by the rebels under Zollicoffer, upon the Union forces. But the rebels were defeated and Zollicoffer slain, because they made the attack on Sunday. Had they made their attack on any other day, they would not have been defeated. This must be the light in which to regard this thing, or else the “argument for Sunday” is good for nothing. It follows then that the sin of Sunday-breaking caused a defeat which the sin of slavery, and all the enormities, corruptions, and iniquities which cluster around that system could not cause. In other words, you may be guilty of upholding any system of iniquity you choose, engage in any unjust cause, and go to any depth of corruption and crime—but observe Sunday, and you are all right! carefully regard that day and you will be successful. The desecration of that day will bring calamities which no other crime will. Surely this is clothing the institution with an enormous sanctity, for the sake of getting an argument in its favor. FREEDOM.—Whatever exists as the Lord made it, is free. The air is free, circulating where it will. The water is free, yielding to no obstacles. The birds of the air, and the beasts of the forest, are free. The earth is free, whirling on in its majestic revolution. The planets are free, revolving in the beautiful harmony in which God set them at first in motion. And so, too, the Christian, if he is in the place where his Master wants him, will likewise be free. It is only he who goes about as a roaring lion, who is opposed to freedom, and who would bring us into bondage. Let those about whom he has succeeded in weaving his strong cords, rise in the strength of the Lord, and break them as Samson did the green withes, like a string of tow. The directions which we have are to resist the Devil and he will flee from us; and he can bind us only when we permit him to come up to us; it is therefore in our power to keep ourselves free from his snares. We may be as free as the air which goeth where it listeth; as free as the running brook which rises and rolls over every obstacle which nature or the hand of man may throw across its course, thereby adding another song to the many voices of its melody. So the Christian may, and should, surmount every obstacle that lies in his path, and passing on, buoyant and free, make it the occasion of adding another note to the song of triumph and thanksgiving which he raises to Him who giveth him the victory. U. S. REPORT OF MEETINGS.
By Moses Hull
For the encouragement of the dear saints I wish to report what omens of good I have seen where I have labored since my last account of meetings. I love to hear any tidings of good in this glorious work, and I am willing to contribute my mite in regard to the progress of the cause, and especially in reference to organization. It is time the saints were mustered into the service, according to the testimony of Jesus, who is our Captain, and Commander-in-Chief of the army of the Lord. I am glad the good work is moving forward, and that there is a prospect of its soon being manifest who is on the Lord's side. After I left Tyrone I went with Bro. Lawrence to Lapeer, where we found a sad state of things for the want of order. Some were stumbling somewhat at the movement on organization, and as a matter of course the spiritual gifts were called in question. It was very dark there, as might well be supposed, but as those subjects were explained, and confidence was restored, light began to break in. Several hearty testimonies were given in favor of the gifts, and of organization. At a meeting appointed for the purpose of bringing about a more perfect unity in the body, the especial blessing of the Lord attended the effort, and many were set free. And now the brethren and sisters at Lapeer can testify, in common with others, that if they ever knew what the blessing of God was, it does surely attend the effort to come into unity on the gifts and organization. If the manifestation of the Spirit of the Lord, and the increase of brotherly love, are not good fruits, what is? As Bro. Loughborough had given encouragement to visit them soon, we did not complete the organization, but we could not learn that there was a dissenting voice in regard to it. Eight or nine of the little company of believers at North Branch were at Lapeer, and they appeared to be of one mind in regard to the importance of the subjects preached. The next Sabbath after I left Lapeer, I spoke at Newton on the gifts, and was glad to learn that there was still an interest in that place. The next Sabbath and first-day was at Parkville. As Bro. Waggoner was going to Indiana, and we to Ohio, it was thought best for us to attend the conference at Parkville, as Bro. Hull's duty called him another way. We found a representation from Monterey, Newton, Colon, Union City, Burr Oak, Flowerfield, and Vicksburgh. They were evidently disappointed in not seeing Bro. and sister White, but appeared satisfied with an explanation, and gladly received the word preached by us. The subjects presented were the Christian's hope, spiritual gifts, necessity of the whole armor, the three messages, and the signs of the times. Several testified that their doubts in regard to sister White's visions were now all removed. Bro. Glover said his name had been paraded in the public print, by our enemies, as a "vision lover," but he was not ashamed of the visions, nor to own that he loved them. On first-day the social meeting was good. Bro. Phillips was especially blessed and led out in exhortation to the edification and comfort of those who knew but little of the past Advent movement. We were glad to see Bro. P. resolve to enter into the work anew, for if he moves carefully he can be a help in the work. The time was well filled with pointed testimonies, which continued some time after the hour of preaching, and we all felt that the Lord was present in Spirit and power. A brother who was greatly afflicted, and was suffering an agony of pain, was relieved, at the house of Bro. Kinney, in answer to prayer, and had a comfortable night's rest. The Lord is returning to his people. At Burr Oak we met Bro. and sister Byington on their return from Indiana, and heard a good report of the interest where they had labored. We were made comfortable at the home of Bro. Strickland, and at midnight took the cars, feeling thankful for the kindness of so many good brethren in helping us on the way. DEBATE IN MILLERSBURG, IOWA.
By B. F. Snook
THE debate long pending between myself and Eld. W. G. Springer began Jan. 13, and continued five days. The following proposition was discussed:
1. The Scriptures teach that the kingdom of Christ was fully set up on the day of Pentecost. Springer affirmed; Snook denied, and affirmed that the kingdom of Christ will be set up synchronous with the second advent of Christ. Springer's proof was drawn from the four following sources: 1. Assumptions. 2. Assertions. 3. Misapplication of scripture. 4. Misrepresentation of his opponent. He asserted, first, that on the first Pentecost after his resurrection Christ took David's throne. Proof. David's throne is God's throne, and God's throne is David's throne. Christ then took God's throne. Therefore he took David's throne. Reply. I granted that David's throne on the earth was God's throne, and that God's throne on the earth was David's throne; but then, query, Eld. Springer, Is God's throne in heaven David's throne? O, no, he responded. My argument then was as follows: 1. God's throne in heaven is not David's throne. 2. Christ was seated on God's throne. 3. Conclusion. Therefore Christ did not take David's throne. Failing here, he then asserted that David's throne merged into God's throne. And what think you, reader, was his proof? "The Lord giveth, and the Lord taketh away." This was his only proof, and he confessed that it did not fit his application. I then showed that Christ reigns as Priest on his Father's throne [Zech. vi, 13, 14]; that his reign as Priest will cease at the close of probation [1 Cor. xv, 24, 25]; that then he will take his own, or David's, throne, and reign forever. Rev. iii, 21; Isa. ix, 6, 7; Luke i, 32, 33; Matt. xxv, 31. Second. He asserted that on the day of Pentecost Christ was crowned with glory and honor. Proof. "But we see Jesus who was made a little lower than the angels for the suffering of death, crowned with glory and honor; that he by the grace of God should taste death for every man." Heb. ii, 9. Reply. This does not say that he was crowned to reign as King, but for the suffering of death, that he should taste death for every man, and hence has no reference to any act of coronation in heaven. When was Jesus thus crowned? Springer said, when he ascended to heaven. But I proved that it was before his death. "For he received from God the Father honor and glory WHEN there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased." 2 Pet. i, 17. Third. He asserted that Christ is our Law-giver. This I showed could not be, from the following reasons: 1. James says there is but one Law-giver [chap. iv, 12], which implies but one. Isaiah says the Lord is (not will be) our Law-giver. Chap. xxxiii, 22. Hence as God is Law-giver, and as James says there is one Law-giver, we must conclude that Christ is not a Law-giver. 2. Christ is our Mediator. He mediates between God, the Law-giver, and man, the law-breaker; but if Christ is Law-giver, then unless he is Mediator between man and himself (which is impossible) we have no Mediator, and hence no salvation. As the Eld. failed thus far, we challenged him especially on the following points: 1. To show that on the day of Pentecost Christ took David's throne. Of course he failed to do it. 2. To show that Christ was then crowned King. In this he also failed. 3. That as I knew it was impossible to show that the kingdom was set up on the day of Pentecost, I would give up the debate if he would prove that any kind of a divine government was then set up. This was reducing the whole matter to a nutshell, and giving him all chances for a victory. But alas for his poor theory! though it could have been saved by one small text of scripture, it was lost. That one text was not; and here his defeat was clearly visible. He did not make any appearance of argument toward proving that any kind of divine government was set up on the day of Pentecost. I proved that the kingdom will be set up synchronous with the second advent of Christ, from the following: 1. The time when the feet of the image are smitten. Dan. ii, 34, 45.86The kingdom of God cannot be set up till the feet of the image are smitten. They could not be smitten before they existed. As they represent the divided state of Rome, they did not exist for three hundred years after Christ. Hence it is impossible that the kingdom be set up within three hundred years of the day of Pentecost. But the image yet remains to be smitten, which will be done when probation ends, with the destruction of the wicked powers of earth, in connection with the advent of Christ. Dan. vii, 9; viii, 25; Ps. ii, 9; Rev. xi, 15-18. 2. There will be a plurality of kingdoms when God's kingdom will be set up. "In the days of these kings (kingdoms, Septuagint) shall the God of heaven set up a kingdom which shall never be destroyed, and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand forever." Dan. ii, 44. I showed that on the day of Pentecost Rome was undivided; hence there were then not a plurality of kingdoms; consequently God's kingdom was not then set up. I showed that there will be a plurality of kingdoms when Christ will come again. Rev. xi, 15. That in their days God can and will set up his kingdom. 3. The time when the saints possess the kingdom. "I beheld, and the same horn made war with the saints, and prevailed against them until the Ancient of Days came, and judgment was given to the saints of the Most High, and the time came that the saints possessed the kingdom." Dan. vii, 21, 22. This power makes some kind of war with the saints. 1. Till the Ancient of Days comes. 2. Till judgment is given to the saint. 3. Till the time comes for the saints to possess the kingdom. Query. Did the Ancient of Days come on the day of Pentecost? No. Did the Papal power wage war upon the saints up to that day? No, for he did not come into existence for five hundred years afterward. Hence the saints did not then possess the kingdom; but they will possess it when Jesus comes. Matt. xxv, 31. When the Son of man shall come in his glory, then shall he sit upon the throne of his glory, and before him shall be gathered all nations, then shall he say to the righteous, Come, ye blessed of my Father, inherit the kingdom. 4. 2 Tim. iv, 1. "I charge thee therefore before God and the Lord Jesus Christ who shall judge the quick and the dead at his appearing and his kingdom." This text proves our position most conclusively. From it there is no escape. If Christ made his second advent on the day of Pentecost, then his kingdom was set up; but if his second advent is yet future, his kingdom is also future. 5. The saints cannot now inherit the kingdom. "Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God." 1 Cor. xv, 50. But they will be made immortal when Jesus comes. Verses 52, 54. They then will inherit the kingdom. Matt. xxv, 31. 6. We next proved that entrance to the kingdom is to the saints a matter of promise, and is also conditional. 1. James says, "Hearken, my beloved brethren, hath not God chosen the poor of this world, rich in faith, heirs of the kingdom which he hath promised to them that love him?" Chap. ii, 5. Query. If the saints already have the kingdom, how can it be a matter of promise? The very fact of its being a promise is as conclusive proof of its futurity as the fact that eternal life is a promise is proof that the saints do not possess it yet, and that it is future. 2. Acts xiv, 22. "Confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God." This text settles the controversy. Campbeltites teach that all baptized believers are in the kingdom; but here we find the Lord's disciples, who had been baptized, admonished to faithfulness, and to continue in patience, in tribulation, that they might enter into the kingdom. Query. How could this be if they were always in the kingdom? Eld. Springer said they were admonished to enter into the kingdom that they were already in. We urged him to tell how this could be, but all in vain: it was beyond his wisdom. Such a miserable evasion only proved the imbecility of the system he was trying in vain to save from sinking. 3. 2 Pet. i, 10, 11. "Wherefore the rather, brethren, give all diligence to make your calling and election sure; for if ye do these things ye shall never fall; for so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ." This is corroborative of the above, and triumphantly sustains our position. Every effort made to reply was but an effort to cover up and evade their force. Never did I more fully realize the gigantic force and power of the truth than in this discussion. And never did I more realize the weakness of the strong when fighting the truth. God's word will prevail in spite of all the efforts of the adversary to put it down. We will conclude next week, with a synopsis of the arguments on the Sabbath question.
B. F. SNOOK. TRIP TO INDIANA.
By J. H. Waggoner
My journey South was attended with unusual difficulties. Soon after leaving home on sixth-day, 24th ult., I was severely attacked with pleurisy, by which I was obliged to stop at Colon, and feared I should have to return home. But by the blessing of our kind heavenly Father, I was enabled to attend the conference at Parkville, which was a good meeting to me in several respects, but chiefly for the privilege I enjoyed of hearing Bro. Cornell present an argument on the perpetuity of the gifts of the Spirit, which he did in two discourses, to the satisfaction of all who love present truth. On Monday following we met Bro. and Sr. Byington at Burr Oak, by whose request I went about twelve miles that evening, in La Grange Co., Ind., to tarry over night. Most of this distance I traveled in a very tedious, driving snow storm, which soon blocked the roads so that night overtook me on the road, and the evening was far advanced before I arrived at the place of stopping. The storm turned to rain, which increased in the morning; but about noon it abated, and I started for Salem. Soon after I started it commenced raining again, and continued most of the afternoon, but I was obliged to go to Salem that night or fail of getting through my journey that week. I there took a very severe cold, from which I am suffering yet. Next day I went to Fort Wayne, where I took the cars on Thursday morning, and went to Lafayette, where I had to lay over till next morning. Here I found that my going to Fort Wayne instead of South Bend, as I at first intended, was providential, for the heavy rain had literally flooded the country, and the Wabash bridge north of Lafayette was not considered safe to run over. Friday morning I took cars for Gosport, Owen Co., from which place I went up White River some five or six miles, where I have now commenced a course of lectures in the Disciple meeting-house, in the small village of Paragon, Morgan Co. The house is commodious, but the hearers are somewhat scattered and the roads very bad. To realize the extent of this field of labor, one must come and see for himself. The openings are abundant, and the calls urgent. But who shall fill them? In the north-east part of the State I have several invitations, some of which I hope to be able to comply with before my return home. I feel my weakness; and what awaits me I know not. But the times call for action, and I desire to gird on the armor anew. May the Lord help and prosper his own cause. Morgan Co., Ind., Feb. 3, 1862. P. S. My P. O. address at present is Gosport, Owen Co., Ind. "And the kingdom, and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High; whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him." Dan. vii, 27. The vision of the captive prophet being symbolic of a succession of human governments—each of which in turn was to exercise supremacy over the surrounding nations, and the destruction of the last of these having been foreshown—the scenic representation closes with the advent of One like the Son of man, and the bestowal on him of the dominion. In the new government, thus inaugurated, we find these characteristics: 1. It is universal—over the entire earth: "All people, nations, and languages, should serve him." Verse 14. It comprises "the kingdom, and dominion, and the greatness of the kingdom under the whole heaven." Verse 27. The dominion thus given to the Son is not, therefore, over a limited section of the earth, nor in some distant region of space; but it is on the earth, and embraces its entire surface. 2. It is to be eternal. Unlike the changing, transitory kingdoms, the rise and fall of which had been previously symbolized, his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. Verse 44. Whose kingdom is an everlasting dominion. Verse 27. And, 3. It is a holy kingdom. It is given to the people of the saints of the Most High. Verse 27. The saints of the Most High shall take the kingdom, and possess the kingdom forever, even forever and ever. Verse 18. For a kingdom thus to exist on the earth forever, its epoch must be subsequent to all the physical changes predicted of our planet. To have only holy human intelligences for its subjects, its period must be subsequent to the resurrection of the just. And as this earth is destined to undergo a deluge of fire, according to 2 Pet. iii, in which the elements will melt with fervent heat, the eternal occupancy of it by a kingdom of saints will require that burning to be considered as not the final end of our planet, but as introductory to the eternal establishment upon it of the divine government. Our earth, therefore, is not to be annihilated, is not to disappear in the final conflagration like a taper burned to its socket; but is to re-emerge, phoenix like, from its ashes, and re-appear in robes of beauty, such as it has not worn since sin marred its comeliness and trailed its glory in the dust. This re-adjustment of our terrestrial sphere is the subject of frequent inspired predictions, and is variously denominated the regeneration, the restitution, the world to come, the redemption of the purchased possession, the new heavens and new earth, &c. That our world is a fallen one, that it is in a lapsed condition in respect to its original creation and purpose, is as clearly apparent from our every observation, as it is distinctly affirmed by inspiration. Amid scenes of surpassing beauty—of lofty mountains, hillsides crowned with verdure, grass-covered plains, luxurious forests, fertile vales, broad rivers, majestic cataracts, laughing brooks, purling rills, waving harvests, grazing flocks, birds beautiful in plumage and song, glorious sunsets, an atmosphere of healthful sweetness, and a firmament thickly studded with the lamps of heaven—we behold the direst confusion and disorder. We see arid wastes which man cannot inhabit, rocky and barren cliffs which his foot can never scale, inhospitable regions sealed up in perpetual ice and snow, impenetrable marshes given over to desolation, belching volcanoes overwhelming fields and cities, deadly miasma, noxious beasts and insects, unwholesome vegetation, burning heat and piercing cold, the heavens oft overspread with blackness emitting lurid lightnings and deafening thunders, and sweeping the earth with terrific tempests, and death and decay seizing on, and consuming, all that is fair and lovely. This world, therefore, is a world in ruins—its present beauty and loveliness being only traces of its original condition surviving the fall; to show us what our earth once was, and what it would have continued to be, had not sin entered with its attendant curse. This also harmonizes with the testimony of inspiration. The earth was created faultless: for when its creation was complete, "God saw everything that he had made, and behold, it was very good." Gen. i, 31. And then "the morning stars sang together, and all the sons of God shouted for joy." Job xxxviii, 7. But when man swerved from his allegiance to his Maker, God said to him, "Cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life; thorns also and thistles shall it bring forth unto thee; and thou shalt eat the herb of the field; in the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken; for dust thou art, and unto dust shalt thou return." Gen. iii, 17-19. Thus we see that this earth was created a perfect orb, and that it was blighted with the curse. But was this blight always to continue, or to be our earth's final condition? Is there no hope of a restitution?—of a removal of the curse, with its attendant thorns, thistles and death? Nature gives some slight encouragement, of a recovery from the fall, in the re-arrangements and re-adjustments that are continually progressing on a smaller scale. The sun sets, and rises again. The moon wanes and fades away, then the new moon appears and increases to its full. The lights of heaven are veiled in dark clouds; and then these disappear, and the sun and stars again shine forth in all their glory. The raging tempest gives place to the bow of hope spanning the heavens. The seeds of plants, falling into the earth, spring up again in varied forms of vegetable life. Unsightly worms encase themselves in tombs and seem to die; but they re-appear winged insects sporting in plumage of varied beauty. And though the leaves fall from the trees, the flowers disappear from the earth, the songs of birds be hushed in the silence of winter, and snow and ice seal up the face of nature, it is only for a time; for soon, "Lo, the winter is past, the rain is over and gone, the flowers appear on the earth, the time of the singing of birds is come, and the voice of the turtle is heard in our land, the fig-tree putteth forth her green figs, and the vines with the tender grape give a good smell." Cant. ii, 11-13. These minor changes and transformations, if not premonitory, show at least the possibility that the winter of our globe may, also, in due time pass away, to be followed by eternal spring, covering its entire surface with perpetual verdure, and removing from it all the disabilities of the fall. We are not, however, left to rely merely on inferences drawn from the changes of nature, nor to rest our faith on what is only possible, or even probable. Inspiration often alludes to a glorious future in respect to our earth; and its predictions are of such a nature, and are expressed in such unequivocal phraseology, that there seems no necessity for questioning their import, or for doubting that its curse will be ultimately removed. Instead, therefore, of desert wastes and arid plains, it is revealed that "the wilderness and the solitary place shall be glad for them; and the desert shall rejoice and blossom as the rose. It shall blossom abundantly, and rejoice even with joy and singing: the glory of Lebanon shall be given unto it, the excellency of Carmel and Sharon, they shall see the glory of the Lord, and the excellency of our God." Isa. xxxv, 1, 2. "In the wilderness shall waters break out, and streams in the desert. And the parched ground shall become a pool, and the thirsty land springs of water: in the habitations of dragons, where each lay, shall be grass with reeds and rushes." Isa. xxxv, 6, 7. "I87 will plant in the wilderness," saith the Lord, "the cedar, the shittah tree, and the myrtle, and the oil tree; I will set in the desert the fir tree, and the pine, and the box tree together; that they may see, and know, and understand together, that the hand of the Lord hath done this, and the holy One of Israel hath created it." Isa. xli, 19, 20. "For ye shall go out with joy, and be led forth with peace; the mountains and the hills shall break forth before you into singing, and all the trees of the field shall clap their hands. Instead of the thorn shall come up the fir tree, and instead of the brier shall come up the myrtle tree; and it shall be to the Lord for a name, for an everlasting sign that shall not be cut off." Isa. lv, 12, 13. "Thine eyes shall see the King in his beauty: they shall behold the land that is very far off." Isa. xxxiii, 17. "And the inhabitant shall not say, I am sick: the people that dwell therein shall be forgiven their iniquity." Isa. xxxiii, 24. "And he will destroy in this mountain the face of the covering cast over all people, and the vail that is spread over all nations. He will swallow up death in victory; and the Lord God will wipe away tears from off all faces; and the rebuke of his people shall he take away from off all the earth: for the Lord hath spoken it." Isa. xxv, 7, 8. One seraph "cried unto another and said, Holy, holy, holy is the Lord of hosts; the whole earth is full of his glory." Isa. vi, 3. "They shall not hurt nor destroy in all my holy mountain; for the earth shall be full of the knowledge of the Lord, as the waters cover the sea." Isa. xi, 9. "Thy dead men shall live, together with my dead body shall they arise. Awake and sing, ye that dwell in the dust; for thy dew is as the dew of herbs, and the earth shall cast out the dead." Isa. xxvi, 19. "The ransomed of the Lord shall return, and come to Zion with songs and everlasting joy upon their heads; they shall obtain joy and gladness, and sorrow and sighing shall flee away." Isa. xxxv, 10. "The glory of Lebanon shall come unto thee, the fir tree, the pine tree, and the box together, to beautify the place of my sanctuary; and I will make the place of my feet glorious." Isa. lx, 13. "Violence shall no more be heard in thy land, wasting nor destruction within thy borders. . . . Thy people also shall be all righteous, they shall inherit the land forever, the branch of my planting, the work of my hands, that I may be glorified." Isa. lx, 18-21. "For behold I create a new heaven and a new earth; and the former shall not be remembered nor come into mind. But be ye glad and rejoice forever in that which I create; for behold I create Jerusalem a rejoicing and her people a joy. And I will rejoice in Jerusalem, and joy in my people; and the voice of weeping shall no more be heard in her, nor the voice of crying. There shall be no more thence an infant of days, nor an old man that hath not filled his days." Isa. lxv, 17-20. "For as the new heavens and the new earth which I will make shall remain before me, saith the Lord, so shall your seed and your name remain." Isa. lxvi, 22. "They shall teach no more every man his neighbor, and every man his brother, saying, Know the Lord; for they shall all know me, from the least of them unto the greatest of them, saith the Lord; for I will forgive their iniquity, and I will remember their sin no more." Jer. xxxi, 34. "As truly as I live all the earth shall be filled with the glory of the Lord." Num. xiv, 21. Such are some of the many predictions—the text and context of which show this earth to be their subject—in which exemption from sickness, recovery from the tomb, the restoration of the earth, and the unending duration of a new order of things are clearly foretold; and they evidently synchronize with the time when "the kingdom under the whole heaven," shall be given to the saints of the Most High forever.—Advent Herald.