Review and Herald, Vol. 36, No. 21.
Is the Earth to be Destroyed, or Only Purified?Page 1
Is the Earth to be Destroyed, or Only Purified?
By Rainbow
THAT there will be, sooner or later, a last great conflagration of this earth of ours, is a fact so plainly revealed in the Scriptures of truth, that none, I apprehend, who really believe their testimony, will be found disposed to question it. But while the fact itself is thus admitted, the time of its occurrence; whether pre or post-millennial; and the consequences of its occurrence; whether resulting in the final and utter destruction of this sin-smitten globe and its atmospheric heavens, or only in the purification of the one, and the reconstitution of the other, are questions in debate among the most pious and learned students of unfulfilled prophecy. . . . The only question I design to consider is this: whether, by reason of the conflagration predicted by St. Peter, this earth on which we now live will be completely and forever destroyed, or only subjected to such a process of purification and renovation, as shall fit it to be the abode of the redeemed to all eternity? Before we proceed, however, to the consideration of the question itself, it will be well if we try and dispose of two points connected with it, which have been the cause of much misunderstanding, and which might otherwise fatally embarrass our discussion. 1. In the first place, then, it is at once admitted that “a new EARTH”—a new materialism—is to succeed the final conflagration. This is quite clear, not only from St. Peter’s own language, “Nevertheless, we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness” (2 Pet. 3:13), but from Isaiah 65: “Behold, I create new heavens and a new earth; and the former shall not be remembered, nor come into mind” (verse 17); and also from the fulfilment of that promise as beheld by the seer of Patmos: “And 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.” (Rev. 21:1). As far as regards present inquiry, therefore, all proof that the new heavens and new earth are to be entered, is quite beside the question. Dr. Chalmers, in his memorable and magnificent sermon on “The New Heavens and the New Earth,” has said, “We are now walking on a terrestrial surface, not more compact, perhaps, than the one we shall hereafter walk upon, and are now wearing terrestrial bodies, not firmer and more solid, perhaps, than those we shall hereafter wear. . . . There will be a firm earth, as we have at present, and a heaven stretched over it, as we have at present; it is by the absence of sin, that the abodes of immortality will be characterized. There will be both heavens and earth, it would appear, at the next great administration—and with this speciality to mark it from the present one, that it will be a heaven and an earth ‘wherein dwelleth righteousness.’” All this may be admitted, and yet the question, Will the earth be destroyed, or only purified? remains untouched. In fact, in the very same sermon, Dr. Chalmers has admitted, that “by convulsions of the last day it may be shaken, and broken down from its present arrangements; and thrown into such fitful agitations, as that the whole of its existing framework shall fall to pieces, and with a heat so fervent as to melt its most solid elements, may be utterly dissolved.” It will be well, therefore, that this distinction should be kept clearly before the mind of the reader. That there shall be new heavens and a new earth is one thing, and a certain thing; but that they shall be identically the same as the heavens and the earth which are now, is another, and, may I be permitted to add? an uncertain thing. 2. Again, the philosophical question of “annihilation,” over which almost every writer on this question has somehow contrived to stumble, has really no connection with it. “The flood did not annihilate the earth,” says Dean Alford, “but change it; and as the new earth was the consequence of the flood, so the final new heavens and earth shall be of fire. . . . Of the time that the earth is to be annihilated, there is no trace.” (“New Testament for English Readers,” Vol. II, part 2, p. 850.) “It is a fact well known to chemists and philosophers, that fire does not annihilate, but only destroys or dissolves existing combinations of constituent or elementary parts,” observes Mr. Ogilvy, “which may be recombined under new and different forms, and invested with different properties; and there is no statement in Scripture which would lead us to suppose that the ‘fire which constitutes the agent employed in this Judgment shall differ in any manner from ordinary fire.” (“The Day of the Lord,” pp. 16, 17). It would be useless to multiply such quotations; we have been told ad nauseam that there is no such thing as annihilation. And yet a moment’s consideration might teach us that in reference to this question, as to another that might be mentioned, the use of the term is a mere quibble. That there is no such thing as absolute annihilation I am quite willing to concede, for as far as our limited human experience goes, there is not; and hence, it is probable (but not certain) that absolute annihilation is opposed to the unchanging laws of the universe. At the same time, however, it is very certain that relative annihilation, by which is meant the destruction of the forms of matter as distinguished from its essence, is the universal law of nature. Is an animal annihilated when dissolution takes place? Absolutely, no; relatively, yes. As so many atoms of matter it is as completely destroyed as if every atom that composed it had ceased to have any existence. Will the earth be annihilated? Absolutely, no; relatively, it is submitted, yes. And practically the difference between “absolutely” and “relatively” is not of the least importance. So much being premised, let us now turn to St. Peter’s celebrated prophecy: “But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up. Seeing, then, that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness, looking for and hastening unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat? Nevertheless, we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness.” (2 Pet. 3:10–13). On the evidence afforded by this passage, taken perhaps in connection with Revelation 21:1, the questions of a partial or universal conflagration, and purification or destruction of the earth must, I apprehend, be determined. If it can be demonstrated that the apostle’s language can be fairly interpreted as teaching nothing more than a partial and superficial action of the destructive agencies then brought into play; then, I conceive it will be found impossible to establish a contrary hypothesis. But if, as I submit, the apostle’s language, fairly and literally interpreted, is found to be altogether irreconcilable with such a theory, then it will follow that at least a relative annihilation does await this earth. St. Peter’s solemn prophecy, then, includes the three following particulars: 1. “The heavens, being on fire, shall be dissolved,” and “pass away with a great noise.” 2. “The elements shall melt with fervent heat.” The emphatic statement is twice repeated. 3. “The earth and the works that are therein shall162be burned up.” From Rev. 22:1, we may gather one further particular. In “the new earth,” which is to succeed the final conflagration, there shall be “no more sea.” I. The first particular mentioned by St. Peter is, that “the heavens shall pass away with a great noise.” And the question at once suggests itself, Of which heavens is the apostle here speaking? Does he refer to the sidereal heavens—the immensities of space studded with ten thousand systems of worlds, or merely to the aerial or atmospheric heavens which immediately surround this earth? That he speaks of the former—the sidereal—heavens, is, prima facie, in the last degree improbable. Of the ultimate destiny of the unnumbered globes that gem the firmament of God’s power, Scripture tells us absolutely nothing; and that this vast, illimitable universe should be involved in a common destruction, that “the street lamps of the city of God” should be all at once extinguished, and the glory of Jehovah’s power, wisdom, and goodness, suffer so dire an eclipse, is a supposition which reason instinctively rejects. “The wreck of nature,” restricting the word “nature” to this planet, is a revealed truth, but “the crash of worlds” is only a poetical embellishment. No; if destruction awaits this earth, as assuredly it does, that destruction is to be traced only to the presence of sin. But that sin has travelled beyond the limits of this groaning and travailing creation; that it has invaded and defiled other mansions of the Father’s house, is a proposition which, while there is nothing to establish, there is everything to render doubtful. Moreover, apart from any such general considerations, we may find, in the immediate context of the passage under consideration, what appears to be clear evidence that the apostle is here speaking of the aerial, and not of the sidereal heavens. In verse 5 of the chapter we read, “For this they willingly are ignorant of, that by the word of God the heavens were of old, and the earth standing out of the water and in the water.” Now the reference in this verse is not, as is sometimes supposed, to the deluge (the deluge is only mentioned in verse 6), but the original formation of this mundane economy, as it is recorded in Gen. 1. This is seen at once if we adopt Dean Alford’s translation, which will, I apprehend, be accepted as more exact than that of the authorized version by all who have critically examined the passage,—“For this they willingly are ignorant of, that by the word of God the heavens were from of old, and the earth formed out of water and by means of water.” (“New Testament for English Readers,” in loco.) In Genesis we are told, “And God said, Let the expanse be in the midst of the waters, and let it be dividing between the waters and the waters. And God appointed the expanse, and it divided between the waters which are above the expanse, and the waters which are beneath the expanse. And it was so. And the expanse God called heavens.” (Gen. 1:6–8. Faber’s translation.) Thus, then, the aerial heavens were constituted by the division of the waters into two parts: “the waters which are above the expanse,” and “the waters which are beneath the expanse”; or, as St. Peter here expresses it, “the [atmospheric] heavens” as well as the “earth,” were “formed out from the water, and by means of water.” Plainly, therefore, “the heavens” mentioned in verse 5 are the aerial heavens, and no possible reason can be assigned for giving to the same word a different meaning in verse 10. These heavens, then, as the apostle informs us, “shall pass away with a great noise;” or, as the word signifies, the rush as of a bird or an arrow. And perhaps if this had been the only phenomenon mentioned, we might fairly have interpreted it as expressing only a relative truth, that is to say, according to the usual practice of Scripture, a description of appearances as if they were realities. But this is by no means the extent of St. Peter’s prophecy, for in verse 12 we are further told that “the heavens being on fire shall be dissolved.” The heavens—the atmospheric heavens—are to be dissolved, or suffer dissolution of their component parts. Let us see what that implies. That the atmospheric air which surrounds this earth to the height of some forty-five or fifty miles, is not an element, or uncompounded substance, as the ancients considered it, is doubtless well known to every reader of these pages. Essentially it is composed of two simple elementary gases, nitrogen and oxygen, in the proportions of nearly four parts of the former to one of the latter. (Carbonic acid and watery vapor are also present in the air, but in very minute quantities, comparatively.) These gases are not, however, chemically combined in the air, as are the oxygen and hydrogen in water, but only mechanically mixed and uniformly diffused throughout the whole mass of the atmosphere, partly by the winds and aerial currents, but mainly through the operation of a beautiful and mysterious law of nature, known as the diffusion of gases. In consequence of this law, when two or more gases are brought into contact, however different may be their specific gravity, they do not remain distinct and unmixed, as two or more liquids would do, but gradually become interfused and incorporated with each other. It is on the constancy of this law that all animal and vegetable life depends. An atmosphere all nitrogen could not support life at all, for oxygen is essential to its existence; and, on the other hand, an atmosphere all oxygen would be so stimulating, that animals immersed in it would become intoxicated, and speedily perish. Besides, oxygen is the great supporter of combustion, in an atmosphere of pure nitrogen, therefore, nothing would burn; while in an atmosphere of oxygen, any body once set on fire would burn with such inextinguishable fury so as to be absolutely beyond control. Such, then, is the constitution of our atmospheric heavens, and such the nature of their constituent elements; and when it is said that these heavens shall be “dissolved,” or disintegrated, the most simple and natural explanation that the language seems to admit of is, that the law of gaseous diffusion will be suspended, that the oxygen of the air, by reason of its greater specific gravity, will sink down to the earth, and then, oxygen being, as I have already said, the great supporter of combustion, we can easily understand that the first burning body brought into contact with it will set the world on fire. As another has said: “If the freeing of the elements—i.e., the separation of the oxygen, nitrogen, &c., which compose the atmosphere be universal, then the air is completely destroyed, it has passed away; its place is, to be sure, filled with flame or vapors, but this can no longer be called the air.” The expression, “The heavens shall be dissolved,” requires that the whole atmosphere shall be decomposed into its parts. Unless this be so, moreover, it cannot be included in “all these things shall be dissolved,” which it manifestly is. The fact that the air is to be decomposed, and that one of its great constituents is oxygen, renders inevitable not only the total destruction of the atmosphere by fire, but the destruction by fire of the whole earth. Thus, with literal exactness, “the heavens being on fire shall be dissolved, and pass away with a great noise.” But this is only the first scene, as it were, in the awful catastrophe.—Rainbow. COURAGE! SOLDIERS
By R. F. C.
Cheer up! ye soldiers of the cross,
The moment soon will come
When you shall lay your armor off,
And see your long-sought home.
The eternal gates will wide unfold,
Obedient to our King,
And entering hosts, with harps of gold,
Triumphantly shall sing. Cho.—The war is o'er, the victory won,
We come to lay our armor down
At Jesus' feet, and wear the crown,
Of glory evermore. What though the warfare be severe,
And enemies be strong;
And painful watchings, dark and drear,
The tedious night prolong;
Our Captain has been here before,
He felt each cruel sting;
Courage! the strife will soon be o'er,
And then with joy we'll sing. Cho.—The war is o'er, the victory won, &c. Many a soldier in this strife,
Has freely died and gone,
Counting it joy to give his life,
For him, the Crucified,
And when our Captain comes again,
Those from the dead he'll bring,
And they with us, and we with them,
Triumphantly will sing. Cho.—The war is o'er, the victory won, &c. Oh! 'twill be joy, but to behold
That glad immortal throng
Enter and walk the streets of gold,
And sing the victor's song;
To see that host, and hear that song
Will be worth everything;
But those who will may join that throng,
With them you too may sing. Cho.—The war is o'er, the victory won, &c. God's Providence.
By John Matteson
Ancient nations were superstitious. Modern nations are skeptical. The ancients believed that everything was ordered and overruled by the gods; wherefore they were diligent to seek counsel from their gods, and generally quite willing to make great sacrifices to secure their favor. But now there is a natural cause for everything, and God has nothing to do with it. Yet we know that God is the first cause of everything that is good. And although man has rebelled against God, and yields obedience to the prince of darkness, yet “the Lord hath prepared his throne in the heavens, and his kingdom ruleth over all.” Ps. 103:19. Yea, even the great kings of earth have been made to acknowledge “that the most high God ruled in the kingdom of men, and that he appointeth over it whomsoever he will.” Dan. 5:21. And although God does not directly interpose in everything that comes to pass, yet he overrules all, and has a special care for his children, in whose behalf he often has made, and does make, direct interposition. “Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time; casting all your care upon him; for he careth for you.” 1 Pet. 5:6, 7. Why, then, does God suffer so many trials and fierce temptations to befall us? Why is the precious gold and silver thrown into the furnace and suffered to be melted? That the dross may be consumed. Character cannot be developed without being tested. Would we be loyal citizens in the kingdom of God? Then we must submit to the fiery ordeal. Our heart has so long been in sympathy with rebellion that it is almost incurable. Wherefore it takes many a bitter drink to bring about a healthy condition. But when I am often overcome—when I fall, what shall I do? Come to your Saviour again. Do not stay away from God. Confess your sins before him, and strive the more earnestly to watch and pray. “Wait on the Lord; be of good courage, and he shall strengthen thine heart: wait, I say, on the Lord.” Ps. 27:14. Try, try again. You can but die if you try; but if you give up, you will surely die. It is a great work to subdue every evil trait of our character. It is not easily done in a day. If I can only do it in my lifetime, then I shall be eternally happy. Yet there is great need of working fast. Procrastination has ruined millions. I know not whether my race must close within a year, or a month, or a week. Let us then trust in God, yet tremble in view of the awful and eternal consequences which are depending on our present course of action. And remember that it is not a single deep impression, or single occasion of great solemnity, or some isolated great action or sacrifice, which fit us for the kingdom of Heaven; but it is “patient continuance in well-doing.” Little acts of kindness, little words of love. In fact, it is to do our little duties every day faithfully, in the fear of God, with an eye single to his glory. When we strive to do this, then God will have a special care for us. Consider the ravens; for they neither sow nor reap; which neither have storehouse nor barn; and God feedeth them: how much more are ye better than the fowls? Luke 12:24. The special displeasure of God toward those who disregard his word and neglect his cause, is also often manifested in his providence, though but few observe it. “I have withholden the rain from you, . . . and I caused it to rain upon one city, and caused it not to rain upon another city: one piece was rained upon, and the piece whereupon it rained not withered; . . . yet have ye not returned unto me, saith the Lord.” “I have smitten you with blasting and mildew; when your gardens and your vineyards . . . increased, the palmerworm devoured them; yet have ye not returned unto me, saith the Lord.” Amos 4:7–9. “God has not changed. He is the same yesterday, and to-day, and forever.” Hab. 13:8. Let us then acknowledge his hand in all this, and return unto the Lord, and he will have mercy upon us; and to our God, for he will abundantly pardon. Isa. 65:7. “What Is Present Truth.”
By Charles P. Whitford
In the fourteenth chapter of Revelation, three distinct proclamations are brought to view which are to be given to the inhabitants of earth just prior to the coming of the Son of Man. Two of these are in the past, and have had their fulfillment, while the third and last message is now in full process of accomplishment, and culminates in the revelation of the Lord Jesus from Heaven in flaming fire, to take vengeance on his foes, and to reward his saints. Not only so, but we have come so near its accomplishment, that the very next link in the chain is this crowning and momentous work. It is this fact which gives to the third angel’s message, now going forth, its unusual degree of solemnity and importance. Indeed, it is the most solemn announcement that can be found in the oracles of God. The message reads as follows: “If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God,163which is poured out without mixture into the cup of his indignation.” Rev. 14: 9, 10. From the solemn declaration of the third angel, we see that it is of the utmost importance that we clearly understand what the beast is, and what is his mark, and what constitutes his worship, in order that we may avoid his worship and his mark, and thus escape drinking the wine of the wrath of God. Would God put forth such a solemn declaration, attaching as a penalty the wine of his wrath without any mixture of mercy, to be inflicted on all who worship the “beast and his image,” and then leave us to guess at what these things mean? Would not such a position charge God with folly, and the height of injustice? Would it not be more reasonable to conclude that the clear truth most certainly exists on this point, and that it is not only the privilege, but the duty, of all who profess to be God’s children, to learn and obey it, and thus escape the storm of his indignant wrath, which is soon to burst with all the fury of a sin-avenging God upon the heads of all who have the mark of the beast, and that worship his image? Oh! may the Lord help us to understand this important and significant question, What is present truth? As the two preceding messages met their fulfillment in a class of religious teachers, so also in like manner is the third now being fulfilled. It is true that a proclamation is now going forth to the inhabitants of earth, warning them against a sin which the people of God have not been exposed to in past ages; viz., beast worship, and the reception of his mark. It now becomes a matter of solemn moment to inquire what the mark of the beast is, against which there is uttered so terrific a warning. Upon the announcement of this subject, the objection may arise in the mind, that we cannot tell what the mark of the beast is; that there are various opinions respecting it, and that we cannot settle down with assurance and certainty upon anything in relation to it. In reply to this, it is sufficient to say that God does not punish the wicked without their knowing, or having full opportunity to know, for what cause the punishment is inflicted; and as he has given us in his word a most solemn warning against the reception of the mark of the beast, accompanied with the most awful threatening of his unmingled wrath against all who do not heed the warning, we inquire if it would not be unjust in God thus to threaten men, while it is impossible for them to ascertain the meaning of the terms of the warning. Most certainly it would. Now, if it is the truth that the warning is for those to whom the message is given, and if we are not to be left in darkness in respect to what the “worship of the beast and the reception of his mark” represents, is it not logical to conclude, with the full assurance of the justice and reasonableness of all God’s requirements and threatenings, that we can and do understand what the mark of the beast is? The message containing this warning is the last to be given before the revelation of the Lord from Heaven; and as all Adventists agree that we have reached the last days, and the two preceding messages have been fulfilled in the past, and as facts compel us to admit that the third and last message is now being proclaimed, we are forced to the conclusion that the time has come when it is not only our privilege, but our duty, to understand what the mark of the beast is. No matter if your learned minister can give you no light on this subject. He may possibly be of that class of shepherds described by the prophet Isaiah: “Shepherds that cannot understand.” Or, as Paul expresses it: “Ever learning, and never able to come to the knowledge of the truth.” 2 Tim. 3: 7. But the angel declared to Daniel concerning these last days, “The wise shall understand.” Chap. 12: 10. “The time of the end” has arrived, and the warning voice of the third angel (Rev. 14: 9-12) is already being heard. Consequently the time has fully come for us to know what the mark of the beast is, that we may avoid it and escape the threatened wrath. And now, dear reader, if you have become interested in the question, “What is present truth,” and desire to know what the mark of the beast is, for a full discussion of this subject, we would cite you to such works as these; viz., “Mark of the Beast, and Seal of the Living God, The Three Angels’ Messages, &c., published at the REVIEW & HERALD Office, Battle Creek, Mich. It is evident that the proclamation of the message of the third angel is being attended with the special blessing of the Lord. This is no small evidence in favor of the correctness of our position; yet it would be extremely unsafe for us to settle down on this evidence alone, without being able to give from the Bible the reasons of our faith. Those that heed the warning which is now being given to the world against worshiping the beast and his image, and receiving his mark, will soon realize a mighty deliverance, be sheltered from the seven last plagues in which is filled up the wrath of God, and sing the song of Moses and the Lamb on Mount Zion. In view of an eternal life of glory in the kingdom of God, saved from sin and all its consequences, we beseech you, dear fellow mortals, to heed the warning voice of the last message of mercy to poor fallen man. Despise not this warning. Its last notes will soon die away, and then will “Stern justice lift the avenging sword
To slay the mockers of God’s word.”
Oh! then improve the present; for yet a little while, and the voice of sweet mercy will be heard no more. Fear not the reproach or revilings of men, but be willing to suffer persecution. Be wise, and sacrifice all for glory; and do it now. Let the signs of the times admonish you to make no delay. The days are evil; therefore, redeem the time. The Law of Christ.
By FRANCIS GOULD
There are certain relations which exist between us and God. There are certain acts and duties which we owe to God, which we are under obligations to perform; those duties are specified in the following language: “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbor as thyself.” Luke 10: 27. We learn that we are to love God because he first loved us; “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life.” John 3: 16. We cannot show our love to God, neither will he accept it, unless we do the very things which he requires. The next question that suggests itself is, What is the love of God? or how can we make our love to God manifest? Let Paul testify: “By this we know that we love the children of God, when we love God, and keep his commandments; for this is the love of God, that we keep his commandments.” 1 John 5: 2, 3. We read also of a certain young man who came to the Saviour and said unto him, “Good Master, what good thing shall I do, that I may have eternal life? And he said unto him, Why callest thou me good? there is none good but one, that is, God; but if thou wilt enter into life, keep the commandments.” Matt. 19: 16, 17. Then Paul says we are to keep God’s commandments; and still further the Saviour states that the commandments are the very conditions on which eternal life is suspended. Now the important question presents itself, What are the commandments of God? I answer, They are the ten words or ten moral precepts written by the finger of God on two tables of stone, and are found recorded in the 20th chapter of Exodus. But there is a class of people who tell us that these ten commandments (which are the embodiment of love) are now done away, and that we now must obey the law of Christ. The Bible does not anywhere teach that Christ was a law-maker, or that he ever framed a code of laws to govern the children of men. This was not his work. His work was to make reconciliation between God, the Law-maker and giver, and man who had broken his law. Christ was a law-giver in a certain sense, but never gave one of his own make, or that originated in himself. Christ says, “A new commandment I give unto you, That ye love one another.” John 13: 34. This new commandment came from God the Father. He gave it to his Son Jesus Christ, and through him it has been transmitted to us. But, says one, that makes eleven. We have it nowhere recorded in the Bible that God ever gave but ten moral precepts. Moses, in rehearsing the law to the people, says, “These words the Lord spake unto all your assembly in the mount, out of the midst of the fire, of the cloud, and of the thick darkness, with a great voice; and he added no more. And he wrote them in two tables of stone, and delivered them unto me.” Deut. 5: 22. This settles the question. The ten moral precepts were a complete and perfect code. He did not add the eleventh. The great work of the Son of God was to magnify the law of his Father and make it honorable. All the principles that Christ gave and taught us were love principles. Moses received the law from the hand of God, and administered it to the people of that dispensation. When Christ came, the administration changed. He receives the same law, and writes it in the minds of all those who love and obey him. Says Christ, “Think not that I am come to destroy the law, or the prophets; I am not come to destroy, but to fulfill.” Matt. 5: 17. Christ sustains relations to God, similar as the moon does to the sun. The natural sun is the great source and fountain of light. The moon has no light in itself; but the sun shines upon it, and the moon shines upon the earth; and thus we say the moon shines. God is the source of all happiness and love, and is the great fountain of light. Christ has no light in himself, but receives light from the Father, and sheds it upon the world. In this sense, he says, “I am the light of the world.” When people tell us that the commandments of God are done away, and that we must obey Christ’s commandments, or that he has power to change the law of God, they are in darkness, because the doctrine has no foundation in truth. We often meet with this objection: “Bear ye one another’s burdens, and so fulfill the law of Christ.” Gal. 6: 2. This declaration goes to show that it is a fulfillment of that portion of God’s law which shows our duty, or our love one toward another, as found on the second table of stone. Dear brethren and sisters, may we be found at last among those of whom it is said, “Blessed are they that do his [God’s] commandments, that they may have right to the tree of life, and may enter in through the gates into the city.” Rev. 22: 14. FRANCIS GOULD.
Stowe, Vt. “He that hideth hatred with lying lips, and he that uttereth slander, is a fool.” Prov. 10:18. Who can tell the amount of injury done by the tongue of slander? Sometimes, in our courts, heavy damages are assessed against the slanderer; but oh! if we were all compelled to pay in dollars and cents the full amount of damage done by our unsanctified tongues, how many would be bankrupt, and how few would be clear of expense! It is a serious, a solemn, thought, that this evil exists to so general an extent; that so many hearts harbor the fiend of discord and bitterness. How many of us are clear in this matter? Who can say, I am clear in this respect? Is this evil so great as to constitute a crime in the common statute, and can we regard it lightly in ourselves? God forbid. Shall church discipline descend to the level of common slander by brethren's dwelling upon each other's failings, in the absence of the offender? Sometimes it may be necessary to speak out in this matter; but is it not too common to speak of and discuss the sins of those whom we meet, with complacency? Is it not hypocrisy of the basest kind, is it not slanderous, to talk out boldly upon matters we are not fully informed about? Would we all like to take oath before a jury, to the truth of all our assertions and statements made in confidence to each other, concerning those whom we profess to love and esteem? A person lately called to witness before a jury in a case of slander, was surprised that, in the prospect of an oath, he had no evidence at all, where before his heart was full of arguments against the accused party. How many church trials would adjourn sine die if the witnesses were all sworn before testifying?