p. 37 | Signs of the Times, Vol. 1, No. 5. (7/23/1874)

Moses Like Christ,

OR THE JEWISH AND CHRISTIAN AGES NOT CONTRASTED.

"The Lord thy God will raise up unto thee a prophet from the midst of thee, of thy brethren like unto me; unto him ye shall hearken." Deut. 18:15.

"I will raise them up a prophet from among their brethren, like unto thee and will put my words in his mouth; and he shall speak unto them all that I shall command him." Verse 18.

The words like unto me, and like unto thee, in the above passages have reference to Christ and Moses as prophets or teachers. In many respects Moses and Christ were unlike; but as prophets they were alike. The principles which they declared to the people came from Him who has said "I change not." God spoke through them both. Neither Moses nor Christ were law makers.

Christ disclaims having anything to do with legislation. "My doctrine is not mine, but his that sent me." John, 7:16. "I do nothing of myself but as my Father hath taught me, I speak these things." Chap. 8:28. "The word which ye hear is not mine, but the Father's which sent me." Chap. 14:24. And speaking of the Son the Father says, "He shall speak unto them all that I shall command him." Deut. 18:18.

In their efforts to hold before the people the Jewish and Christian dispensations in as wide contrast as possible, certain religious teachers would make it appear that the doctrines and principles taught by Christ were unlike those taught by Moses. But any amount of reasoning from false premises, or unwarrantable assertions on their part, cannot change the word like in the above passages to unlike. There the monosyllable stands the same, containing just four letters—l-i-k-e—challenging the efforts of those who would hold in wide contrast God's two grand ministrations of truth and love, covering the periods of the Jewish and Christian ages.

In the third chapter of second Corinthians the apostle compares the Jewish and Christian ministrations. He does not contrast them. The false statement frequently repeated in sermons and in articles from the religious press, that the two ministrations are held in contrast by Paul, is calculated to mislead those who have not studied the subject closely.

There are degrees of comparison of character, as good, better, best, bad, worse, worst; while things properly held in contrast are of opposite character. There are comparative degrees of heat, and also of cold; while heat and cold are opposite in nature, and are properly held in contrast. We compare the light of the heavenly bodies, the sun, moon, and the stars; while light and darkness are opposite, and are held in strong contrast.

In the development of the plan of salvation through Jesus Christ in all the ages, from the time that hope first dawned upon fallen Adam to the crucifixion, resurrection, and ascension of Christ and the glory of pentecost, there were degrees of light and glory. Hence the comparison of the dispensations. Heaven has not devised three plans by which to save men; one for the Patriarchal age, one for the Jewish age, and one for the Christian age. The great plan is one, unfolding with degrees of increased light and glory in the successive ages. Please read Paul's comparison of the two ministrations, and notice with special care the clearness and strength of his expressions, which we here give side by side not for contrast, but for COMPARISON.

JEWISH MINISTRATION.	CHRISTIAN MINISTRATION.
But of the ministration of death, written and engraven in stones was glorious. Verse 7.	How shall not the ministration of the spirit be rather glorious. Verse 8.
For if the ministration of condemnation be glory. Verse 9.	Much more doth the ministration of righteousness exceed in glory. Verse 9.
For even that which was made glorious had no glory in this respect. Verse 10.	By reason of the glory that excelleth. Verse 10.
For if that which is done away was glorious. Verse 11.	Much more that which remaineth is glorious. Verse 11.

If it be urged by our opponents that Paul has reference to the ten commandments in the phrases "ministration of death," and "ministration of condemnation," then we reply that they virtually make Paul respond, "Glorious ten commandments!" If it be contended that he refers to what is called the first covenant, including both moral precepts and typical services, then the response, "Glorious" first covenant! And if it be claimed that the phrases embrace only the Jewish typical system, the response is, "Glorious typical system!"

Whatever the apostle may refer to in these phrases taken from 2 Cor. 3:7-11, it is that which he exalts by the qualifying words glorious and glory. Hence the absurdity of contrasting it with the gospel of Christ, however glorious the gospel may be.

The typical system did not originate with Moses. It came from Heaven. It originated with the God of love and the merciful Christ of the New Testament. The first covenant, itself, in its time, was glorious with blessings to the obedient. It is an impeachment of the character of God, as a changeless being of love and wisdom, to say that any part of his plan to redeem fallen men is defective and bad, whether it be in figure in the first covenant, or in fact in the second.

The unqualified strength of scripture expression, in a few instances in both the Old and New Testaments, seems at first reading hardly to agree with the position here taken. But these texts must be viewed in a comparative sense, in harmony with the general scope of scripture testimony, the character of God, and the special comparison of the apostle in declaring the ministration of the Jewish age glorious, while that of the Christian age is simply more glorious than the one that preceded it.

The apostle Peter speaks of the epistles of "beloved brother Paul" in which are some things hard to understand, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction.

However obscure and hard to be understood by those who are willingly ignorant, and who wilfully wrest the scriptures, may be what Paul says of the two ministrations, we protest against forcing an absurd exposition in the face of revelation and of reason, for the sake of demeaning the holy law of the Most High.

And why should the two ministrations be held in contrast? They both came from the same Divine Source, in behalf of the same race of sinners, to perfect that holiness of character in all the saved from all the ages, necessary for the same holy Heaven. Hence John in prophetic vision, looking forward, saw them all gathered to the immortal shores, from the time of the holy martyr Abel down to the last ransomed sinner near the close of the Christian age, "a great multitude which no man could number, of all nations, and kindreds, and people, and tongues." He heard them all unite in the same hallowed acclamation, "Salvation to our God which sitteth upon the throne, and unto the Lamb." Rev. 7:9, 10.

Why should there be a wide contrast between ministrations under which the unit family of the immortal world find eternal redemption? Why? God is the one father of all the adopted sons and daughters of grace from all the ages, and Christ is their only Saviour and Redeemer. "Neither is there salvation in any other. For there is none other name under heaven given among men, whereby we must be saved." Acts 4:12.

Angels that excel in strength are the holy guardians of the obedient and faithful of every age, and the Holy Spirit their sanctifier. The pious dead of all the ages sleep in the one Jesus; 1 Cor. 15:17, 18; and his voice will awaken them all at his coming. John 5:28, 29. They will all be caught up together to meet the Lord in the air, and upon the sea of glass all will receive the crown of glory and the palm of victory from the hand of Jesus. And the numberless multitude from all ages wear robes of dazzling brightness, washed and made white in the blood of the Lamb. Then why should there be a wide contrast between God's moral government of fallen men, or the plan of his saving grace, in the dispensations?

Pius IX and the Evil Eye

Pius IX., despite the affection that is entertained for him by many of the Romans, is still believed to have the "evil eye"—to be a Jettatore, which means that to be merely stared at by him brings one bad luck. He blessed Italy in 1848, and Italy went to ruin. He excommunicated Italy in 1859, and things have gone right ever since. Besides these great examples of jettatura, people tell of men having had their legs broken just after receiving the Pope's benediction. The very women who used to kneel to him in the streets as he passed were accustomed to make a certain sign with their hands—a sign, which, according to the traditions, would destroy the influence of the jettatura.

Reputation and Labor

An honest reputation is within the reach of all men. They can obtain it by social virtues and by doing their duty. This kind of reputation, it is true, is neither brilliant nor startling, but it is the most productive of true happiness.

Labor, in general, instead of shortening the term of life, increases it. It is the lack of occupation that destroys so many of the wealthy.

The Temptation of Christ.

By Mrs. E. G. White

BY MRS. E. G. WHITE.

The humiliation and agonizing sufferings of Christ in the wilderness of temptation were for the race. In Adam all was lost through transgression. Through Christ was man's only hope of restoration to the favor of God. Man had separated himself at such a distance from God by transgression of his law, that he could not humble himself before God proportionate to his grievous sin. The Son of God could fully understand the aggravating sins of the transgressor, and in his sinless character he alone could make an acceptable atonement for man in suffering the agonizing sense of his Father's displeasure. The sorrow and anguish of the Son of God for the sins of the world were proportionate to his divine excellence and purity, as well as to the magnitude of the offense.

Christ was our example in all things. As we see his humiliation in the long trial and fast in the wilderness to overcome the temptations of appetite in our behalf, we are to take this lesson home to ourselves when we are tempted. If the power of appetite is so strong upon the human family, and its indulgence so fearful that the Son of God subjected himself to such a test, how important that we feel the necessity of having appetite under the control of reason. Our Saviour fasted nearly six weeks, that he might gain for man the victory upon the point of appetite. How can professed Christians with an enlightened conscience, and Christ before them as their pattern, yield to the indulgence of those appetites which have an enervating influence upon the mind and heart? It is a painful fact that habits of self-gratification at the expense of health, and the weakening of moral power, is holding in the bonds of slavery at the present time a large share of the Christian world.

Many who profess godliness do not inquire into the reason of Christ's long period of fasting and suffering in the wilderness. His anguish was not so much from enduring the pangs of hunger, as from his sense of the fearful result of the indulgence of appetite and passion upon the race. He knew that appetite would be man's idol, and would lead him to forget God, and would stand directly in the way of his salvation.

Our Saviour showed perfect confidence in his heavenly Father, that he would not suffer him to be tempted above what he should give him strength to endure, and would bring him off conqueror if he patiently bore the test to which he was subjected. Christ had not, of his own will, placed himself in danger. God had suffered Satan, for the time being, to have this power over his Son. Jesus knew that if he preserved his integrity in this extremely trying position, an angel of God would be sent to relieve him if there was no other way. He had taken humanity and was the representative of the race.

Satan saw that he prevailed nothing with Christ in his second great temptation. "And the devil, taking him up into a high mountain, shewed unto him all the kingdoms of the world in a moment of time. And the devil said unto him, All this power will I give thee, and the glory of them; for that is delivered unto me; and to whomsoever I will, I give it. If thou therefore wilt worship me, all shall be thine."

In the first two great temptations Satan had not revealed his true purposes or his character. He claimed to be an exalted messenger from the courts of Heaven, but he now throws off his disguise. In a panoramic view he presented before Christ all the kingdoms of the world in the most attractive light, while he claimed to be the prince of the world.

This last temptation was the most alluring of the three. Satan knew that Christ's life must be one of sorrow, hardship and conflict. And he thought he could take advantage of this fact to bribe Christ to yield his integrity. Satan brought all his strength to bear upon this last temptation, for this last effort was to decide his destiny as to who should be victor. He claimed the world as his dominion, and he was the prince of the power of the air. He bore Jesus to the top of an exceeding high mountain, and then in a panoramic view presented before him all the kingdoms of the world that had been so long under his dominion, and offered them to him in one great gift. He told Christ he could come into possession of the kingdoms of the world without suffering or peril on his part. Satan promises to yield his sceptre and dominion, and Christ shall be rightful Ruler for one favor from him. All he requires in return for making over to him the kingdoms of the world that day presented before him, is, that Christ shall do him homage as to a superior.

The eye of Jesus for a moment rested upon the glory presented before him; but he turned away and refused to look upon the entrancing spectacle. He would not endanger his steadfast integrity by dallying with the tempter. When Satan solicited homage, Christ's divine indignation was aroused, and he could no longer tolerate the blasphemous assumption of Satan, or even permit him to remain in his presence. Here Christ exercised his divine authority, and commanded Satan to desist. "Get thee hence, Satan; for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve." Satan, in his pride and arrogance, had declared himself to be the rightful and permanent ruler of the world, the possessor of all its riches and glory, claiming homage of all who lived in it, as though he had created the world and all things that were therein. Said he to Christ, "All this power will I give thee, and the glory of them; for that is delivered unto me; and to whomsoever I will I give it." He endeavored to make a special contract with Christ, to make over to him at once the whole of his claim, if he would worship him.

This insult to the Creator, moved the indignation of the Son of God to rebuke and dismiss him. Satan had flattered himself in his first temptation that he had so well concealed his true character and purposes, that Christ did not recognize him as the fallen rebel chief whom he had conquered and expelled from Heaven. The words of dismissal from Christ, "Get thee hence, Satan," evidenced that he was known from the first, and that all his deceptive arts had been unsuccessful upon the Son of God. Satan knew that if Jesus should die to redeem man, his power must end after a season, and he would be destroyed. Therefore, it was his studied plan to prevent, if possible, the completion of the great work which had been commenced by the Son of God. If the plan of man's redemption should fail, he would retain the kingdom which he then claimed. And if he should succeed, he flattered himself that he would reign in opposition to the God of Heaven.

When Jesus left Heaven, and there left his power and glory, Satan exulted. He thought that the Son of God was placed in his power. The temptation took so easily with the holy pair in Eden, that he hoped he could with his satanic cunning and power overthrow even the Son of God, and thereby save his life and kingdom. If he could tempt Jesus to depart from the will of his Father, as he had done in his temptation with Adam and Eve, then his object would be gained.

The time was to come when Jesus should redeem the possession of Satan by giving his own life, and, after a season, all in Heaven and earth should submit to him. Jesus was steadfast. He chose his life of suffering, his ignominious death, and, in the way appointed by his Father, to become a lawful ruler of the kingdoms of the earth, and have them given into his hands as an everlasting possession. Satan also will be given into his hands to be destroyed by death, never more to annoy Jesus, nor the saints in glory.

Jesus said to this wily foe, "Get thee hence Satan; for it is written, thou shalt worship the Lord thy God, and him only shalt thou serve." Satan had asked Christ to give him evidence that he was the Son of God, and he had in this instance the proof he had asked. At the divine command of Christ he is compelled to obey. He is repulsed and silenced. He had no power to enable him to withstand the peremptory dismissal. He was compelled without another word to instantly desist and to leave the world's Redeemer.

The hateful presence of Satan was withdrawn. The contest was ended. With immense suffering Christ's victory in the wilderness was complete as was the failure of Adam. And for a season he stood freed from the presence of his powerful adversary, and from his legions of angels.

After Satan had ended his temptations he departed from Jesus for a little season. The foe was conquered, but the conflict had been long and exceedingly trying. And after it was ended Christ was exhausted and fainting. He fell upon the ground as though dying. Heavenly angels who had bowed before him in the royal courts, and who had been with intense, yet painful interest watching their loved commander, and with amazement had witnessed the terrible contest he had endured with Satan, now came and ministered unto him. They prepared him food and strengthened him, for he lay as one dead. Angels were filled with amazement and awe, as they knew the world's Redeemer was passing through inexpressible suffering to achieve the redemption for man. He who was equal with God in the royal courts, was before them emaciated from nearly six weeks of fasting. Solitary and alone he had been pursued by the rebel chief, who had been expelled from Heaven. He had endured a more close and severe test than would ever be brought to bear upon man. The warfare with the power of darkness had been long and intensely trying to Christ's human nature in his weak and suffering condition. The angels brought messages of love and comfort from the Father to his Son, and also the assurance that all Heaven triumphed in the full and entire victory he had gained in behalf of man.

The cost of the redemption of the race can never be fully realized until the redeemed shall stand with the Redeemer, by the throne of God. And as they have capacity to appreciate the value of immortal life, and the eternal reward, they will swell the song of victory and immortal triumph, "Saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessings." "And every creature," says John, "which is in Heaven and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, blessing, and honor, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb forever and ever."

Although Satan had failed in his strongest efforts, and most powerful temptations, yet he had not given up all hope that he might, at some future time, be more successful in his efforts. He looked forward to the period of Christ's ministry, when he should have opportunities to try his power and artifices against him. Satan laid his plans to blind the understanding of the Jews, God's chosen people, that they would not discern in Christ the world's Redeemer. He thought he could fill their hearts with envy, jealousy and hatred against the Son of God, so that they would not receive him, but make his life upon earth as bitter as possible.

Satan held a counsel with his angels as to the course they should pursue to prevent the people from having faith in Christ as the Messiah whom the Jews had so long been anxiously expecting. He was disappointed and enraged that he had prevailed nothing against Jesus in the manifold temptations in the wilderness. He thought if he could inspire unbelief in the hearts of Christ's own people, as to his being the promised One, he might discourage Jesus in his mission, and secure the Jews as his agents to carry out his purposes.

Prophecy.

By M. E. Cornell

BY ELD. M. E. CORNELL.

"We have also a more sure word of prophecy, whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts. Knowing this first, that no prophecy of the scripture is of any private interpretation." 2 Pet. 1 : 19, 20.

This is one of the most expressive and interesting texts found in the Bible. It speaks volumes without note or comment. It contains the following points:

The prophecy is a sure word.
That taking heed unto it is well doing.
That it is to shine until the day dawn, or the very dawn of the day of glory.
That all prophecy may be understood.

And while the text affirms these important facts, it stands as a complete refutation of several very dangerous errors, which are quite popular.

That prophecy is uncertain.
That it is difficult to be understood.
That it is unimportant.
That prophecy was all fulfilled at the first advent.

But every feature of the text proclaims its importance. Prophecy is like a light in a dark place, hence, those who disregard it walk in the dark. The truth stated is indispensible. No other truths can supply its place. It will not admit of a substitute. A light is provided that we may not stumble and fall in the perils of the last days. But if men will not take heed unto it, they must grope their way in the dark to perish at last. There is no danger that we will overestimate the importance of the prophetic word at this time.

The frequent references made to the prophets by the New Testament writers, are such as to give the impression that this portion of the Bible is of the utmost value. The prophecies are constantly referred to, as of the highest authority. There is no hint that they would expire by limitation, or be superceded at the first advent, or until Christ should come to make his jewels. Even the highly symbolic book of Revelation is so valuable to the inquirer after truth, that the Author of it has promised a blessing to all who read it. See Rev. 1 : 3.

The Apostle Paul has declared that, "All scripture is profitable," and the prophecies being a part of the scripture, must be profitable also. But how can that be profitable which cannot be understood? It is certain, therefore, that the whole Bible is for our learning.

Jesus told the unbelieving Jews that the reason of their stumbling and falling was, they knew not the time of their visitation. And why did they not know the time? Because they heeded not the word of prophecy. It was fulfilled before their eyes and they knew it not. And it is just so with the popular church of the present time. There are many prophecies and signs fulfilling in this generation, but the masses discern them not.

The movements are very rapid in all departments of the world, and changes are effected in a few months, that once required ages. The world is hastening to its close, and the masses are as ignorant of it as were the Jews of the first advent, or the antedeluvians of a coming flood.

Because we may not know the definite day, or year, when Christ will come, many have gone over to the position that we cannot know any thing about it. They will not give the subject sufficient attention to create an interest. The prophecies are neglected, because patient investigation is required to find out the meaning.

But the precious jewel of truth must not be found out so easily as not to be appreciated. It is of infinite value; and poor perishing mortals can well afford to search diligently for it; and there is no hope of obtaining the priceless treasure in any other way. The conditions are too plainly laid down for any mistake. How sad the thought that any soul should allow just one little word of only two letters to stand in the way of their enjoying the light of truth. But so it is, we cannot get around that little "IF".

"If thou seekest her as silver, and searchest for her as hid treasure; then shalt thou understand the fear of the Lord, and find the knowledge of God." "Then shalt thou understand righteousness, and judgment, and equity, yea, every good path." Prov. 2 : 4, 5, 9.

Men do not expect to get gold, silver, or diamonds, except by diligent and persevering search, and they are generally well satisfied if they can obtain such precious jewels, even by the hardest. But how few, alas, are willing to make the necessary effort to gain that which is infinitely more valuable.

The Great Teacher said, "Search the scriptures," and of the prophecy of Daniel, He said, "Whoso readeth let him understand." It is absolutely certain, therefore, that those who will read and search diligently, may find the gem of heavenly truth, and when once in possession of it, the jewel is worth far more than all the wealth of earth. It brings to its possessor light, life, joy and peace, and opens the way to an immortal reward. Oh! reader, have you found the truth? Are you in possession of the immortal key to an endless life? If not, now is the favorable opportunity, and you cannot afford to let it pass. The "game of life," is being played, and can only be won by becoming vigilance. If this game is lost, all is lost. There is no second trial. It is once for all, and if there is nothing left; all is gone; lost and gone forever. Heaven help us all to take heed unto the sure word, and to so carry out our life enterprizes, that we shall wear the victors crown at last.

San Jose, Cal., July 15, 1874.

An Aspiring Writer’s Lesson

A PLAIN brother was very anxious to write for The Western Recorder—the paper of which, at the time, Dr. Wallar had charge—had often expressed his desire, without much encouragement from the Doctor—but was finally told to write, and the article should appear. He wrote, but, said the Doctor, "SUCH A MESS!" But supposing that one effort would satisfy his correspondent, he put the article in shape, and gave it a point, thought, and connection, and next week the brother saw it under his signature. He came to the editor under a glow of delight, and said: "Why, Bro. Wallar, I did not know I could write so well! I must write again."

Bible Revision in England

THE work of Bible revision is going forward rapidly in England. It will require some six years to complete the revision. The preliminary work is done by Dr. Guisburg, a clergyman of the church of England.

You can no more exercise your reason if you live in constant dread of ridicule, than you can enjoy your life if you live in constant fear of death.

The Saint's Inheritance.

By J. N. Loughborough

PURPOSE OF GOD CONCERNING THE EARTH.

WHAT is the purpose of God respecting the earth? In answering this question we do not propose to occupy the place of the minister who told his audience he was going to declare to them the secret will of God. We wish to deal with what God has revealed.

Without the light of revelation, we can give no true answer to the above question. But, if God has made known his purpose concerning the earth, we shall not be considered on forbidden ground in examining a few Scripture testimonies on this subject. Was it the plan of God concerning the creation of this earth, that it should remain in the hands of the wicked about six thousand years, and then be burned up? Is this system of planets with our earth, thus to be thrown into confusion, and destroyed? What saith the Scripture on this point?

We read: "For thus saith the Lord that created the heavens; God himself that formed the earth and made it: he hath established it, he created it not in vain, he formed it to be inhabited."* Here it is plainly stated what God's design was in creating the earth. "He formed it to be inhabited." But, say you, It has been inhabited. Yes, but mostly by a race of rebels. Can we suppose that God's purpose concerning the earth has been entirely carried out in the past, while man has possessed the earth? God's purpose was that the earth should "be inhabited."

God gave the earth to man (Gen. 1: 26), and gave him "dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth." From this, we should learn that God designed that man, not some other race, should inhabit the earth. With this agrees also the language of David, when he says (Ps. 115: 16), "The heaven, even the heavens, are the Lord's; but the earth hath he given to the children of men." But when the earth was thus given to man, he was in an upright state, and the Lord had pronounced him, with the rest of his works, "very good." Solomon says (Eccl. 7: 29), "This only have I found, that God hath made man upright; but they have sought out many inventions." Seeing the manner in which the Lord has dealt with man, we should conclude his purpose was that man, in an upright state, should possess the earth, for he was in an upright state when God gave him dominion over the earth. When he became sinful, he lost that dominion.

A skeptical mind might, perhaps, be ready to claim that God's purpose had been frustrated in the fall of man. Although it may seem to them that God's purpose has been frustrated, yet we believe, and shall endeavor to show, that God's purpose will yet be carried out, and the earth will be possessed by man in an upright state. Those who are found worthy of the free gift of eternal life, and a part in God's kingdom, will have the earth, freed from the curse, as their eternal inheritance. In accordance with this idea, Peter says, We "look for new heavens and a new earth [renewed earth], wherein dwelleth righteousness." Some paraphrase this, "Wherein the righteous shall dwell," which probably gives the correct idea. Then will God's purpose respecting the earth be fully accomplished. The Bible testimony is plain that God's purpose concerning the earth will be fulfilled in filling this earth with a race of holy beings composed of those who have believed and obeyed Him during earth's probationary period. Many who have stood high as Christians in the past have believed and advocated this same sentiment, among whom we enumerate Luther, Calvin, Cranmer, Joseph Mede, Dr. Goodwin, the entire body of Baptists in the time of Richard II., Milton, Joshua Spaulding, Cotton Mather, Doddridge, George Benson, Toplady, John Wesley, Dr. Adam Clarke, Dr. Urwick, of Dublin, A. Tholuck, D. D., Dr. John Pye Smith of England, Joseph D'Archy Sirr, of England, Chalmers, Pope, Heber, Isaac Watts, Matthew Henry, Matthew Pool, Richard Baxter, Thomas Burnet, Bunyan, and Edward Irving, of England. The author last named, in his Orations, thus speaks:

"And cannot God create another world many times more fair, and cast over it a mantle of light many times more lovely, and wash it with purer dew than ever dropped from the eyelids of the morning?" Oh! what a thought! that the deluge of sin shall be bailed out, that the long-covered hills and valleys of holiness shall again present themselves, that the slimy path of the old serpent shall be cleansed out of all nations, and the alloy of hell with fervent heat be burned out of the elements of the solid globe, that the kingdom, peopled with the redeemed, shall become meet to be presented in the presence of God, and remain forever."

An inheritance of the earth of this kind, makes the existence of the earth more worthy of its Creator, than the view that it exists for six thousand years filled with sin, vileness and confusion, and is then blotted out of existence. Nay, let it be cleansed from sin. Let all the earth with glory be filled. With David may we not say, "Let the sinners be consumed out of the earth, and let the wicked be no more. Bless thou the Lord, Oh my soul. Praise ye the Lord." Ps. 104: 35.

J. N. LOUGHBOROUGH. (Continued.)

Continue reading: Like Father Like Son