Review and Herald, Vol. 25, No. 20. (4/18/1865)

Review and Herald

Apr 18, 1865

The Seventh-day Adventist Publishing Association · Battle Creek, Michigan · Apr 18, 1865

Future Condition of the Wicked and Righteous Contrasted.

By E. M. Davis

THE teachings of the Scriptures are clear and conclusive, promising on the one hand a future eternal existence to the righteous, the time of their reward and the locality of their inheritance, and on the other hand a future but not an eternal existence to the wicked, the time of their retribution, and the locality or territory where they are finally punished.

In view of this fact, is it not surpassingly strange that there are so many thousands of intelligent and professedly Christian people led away from the real truth upon the subject under consideration. It is true that nearly all believe in a future life of both righteous and wicked; but they ignore the principle upon which a future life is attainable. This charge may appear somewhat severe but nevertheless we think it stands good against the present theology of the day from the fact of their making future life dependent upon temporal death, while the Scriptures uniformly make future life dependent upon the coming of Christ and the resurrection from the dead.

Says the Saviour, "And this is the Father's will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day." John vi, 39.

In case of a failure on the part of Christ to raise those given him by the Father, the above passage would prove them all lost. Again, Paul in writing to the Corinthians bases the whole object of his preaching and labors in Christ upon a resurrection from the dead, representing those that sleep in Christ as "perished" in case of a non-resurrection, and continues, "As in Adam all die, even so in Christ shall all be made alive. But every man in his own order; Christ the first fruits; afterward they that are Christ's at his coming." 1 Cor. xv, 12-23.

Mark how carefully the apostle keeps in view the order they that are dead said to "sleep in Christ." If Christ comes not to wake them from their sleep and raise them, they are "perished" or "lost;" which proves positively the entire unconsciousness of the dead during the intervening time of death, and the second coming of Christ to raise them from the "perished" or "lost" condition which they were in.

We might add passage after passage from the Bible to prove this point, but here we leave it by asking those who hold to the view that future life commences at death, to ponder the above charge in their minds and whether they do not virtually destroy the beauty and importance of the resurrection of the dead, by sending men and women to their reward and punishment at death instead of the resurrection.

Perhaps no subject has been so loaded down with misrepresentations, false statements, and extravagant theological notions, as has been the subject of the future condition of the wicked and righteous. When we read the many contradictory articles from the pens of great men, describing the final condition of the incorrigible and righteous, one would think the Lord had entirely left out of the volume of inspiration what should be the condition of saint and sinner hereafter.

By some, Heaven is defined to be a region far away "beyond the bounds of time and space" and there on one side of an impassable abyss, is the abode of the saved immortal immaterial souls without body or parts, in all activity praising and glorifying God; while on the other side of the gulf or abyss, in sight and hearing are the immortal immaterial souls of the impenitent, suffering indescribable torture, anguish and pain, tossed and beaten about by the surging waves of an "unfathomable sea of liquid fire," and that through the endless cycles of eternity.

Others contend that the departed souls instead of going to their respective rewards and punishments at death, remain in paradise in a state of intuition until the resurrection. Akin to this is the purgatory of the Roman Catholic; both, sort of half way places; but the purgatory of the Catholics seems to have this redeeming quality over the Protestant's paradise, namely, to be prayed out from their half-way station and take their final flight to the home of the blessed, sanctified and made pure in the crucible of purgatory.

Mr. Buck in his Theological Dictionary, article Heaven, writes thus, as to the locality of Heaven: "Some have thought it to be beyond the starry firmament; and some of the ancients imagined that their dwelling would be in the sun. Others supposed the air to be the seat of the blessed. Others, that the saints will dwell upon the earth when it shall be restored to its paradisal state; but these suppositions are more curious than edifying, and it becomes us to be silent where divine revelation is so."

What! divine revelation silent as to the location of Heaven and the final abode of the saints? So says the learned Mr. Buck; but what Seventh-day Adventist believes it? Surely not I. My Bible is well supplied with vivid and glorious descriptions of the heavenly country, where it will be located and the time when the weary and careworn pilgrim will rest his foot on its glorious shore. Praise the Lord, brethren, that we have this in our Bibles and can see it so, though Mr. Buck did not.

Again we quote from Mr. Benson, "an acknowledged standard orthodox writer of Methodism," describing the sufferings of the lost in hell. Hear him and believe it you who can: "God is present in hell in his infinite justice, almighty power, as an unfathomable sea of liquid fire, where the wicked must drink in everlasting torture. The presence of God in his vengeance, scatters darkness and woe through the dreary regions of misery. As Heaven would be no Heaven if God did not there manifest his love; so hell would be no hell if God did not there display his wrath. It is the presence of God which gives everything virtue and efficacy; without it there can be no life, no sensibility, no power. God is therefore himself present in hell to see the punishment of those rebels against his government, that it may be adequate to the infinitude of their guilt. His fiery indignation kindles, and his incensed fury feeds the flames of their torments; while his powerful presence and operation maintains their being and renders all their powers most acutely sensible; thus setting the keenest edge upon their pain, and making it out most intolerably deep. He will exert all his divine attributes to make them as wretched as the capacity of their being will admit."

Such is Mr. Benson's description of hell and the sufferings of the lost; but we choose rather to believe the description given us from Heaven. Compare with the above what Paul says, "Punished with everlasting destruction from the presence of the Lord and from the glory of his power." Had Mr. Benson thought seriously how 2 Thess. i, 9, read, he would have left out a good share of the above extract from his writings; for it plainly contradicts the ascription of the anguish and sufferings of the wicked in hell to the presence of God there.

But again we take up another author, and see what he may have to say on this subject, and instead of reading about an "unfathomable sea of liquid fire," behold the punishment is very different; it is here "compunction of conscience," and so they give as many different descriptions nearly of hell and Heaven as there are individuals who have written on the subject. Their views are vague, foggy, and contradictory. But says one they get it all from the Bible. This I deny. No such contradictory teachings are found in the word of God. It is the production of mortal man blinded by prejudice, and erroneous teachings consequent upon a false system of theology.

When the Scriptures are read with a view of ascertaining the saints' future inheritance, the idea gained from the search is none other than that of "land," "earth," many times told or promised with the qualification, "new earth," "renew the face of the earth," attached; hence the conclusion that the final inheritance of God's people will be this earth in its redeemed or renewed state, as the following scriptures, and the natural conclusions drawn from them plainly teach.

In Dan. ii, 44, we read that "in the days of" certain ten kings which took their rise out of the Roman empire between A. D. 356 and 488, "the God of Heaven sets 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 those kingdoms, and it shall stand forever."

The point we wish to notice in the prophecy is this: Whereas the four universal monarchies, as symbolized by the great metallic image, had their locality on the

earth, so also will God's everlasting kingdom be located on the earth, "for it dashes in pieces all earthly governments, ere it succeeds to their rule and absorbs their territory." It is also said of this kingdom that it "shall not be left to other people." This cannot be understood in its absolute sense as meaning that no people whatever should be privileged with a right to a locality or inheritance therein, but simply it should not be left any more to a people possessing characters like that of the four preceding kingdoms. For it is left and given to a people characterized as the "saints of the Most High" never to be succeeded by others, the gift of which is free, full, and final. Dan. vii, 22-27.

With the above prophecy agree those positive declarations interspersed in God's word; as for instance: "The righteous shall inherit the earth," "dwell in the land," "feed upon the heritage of Jacob," "eat the good of the land," "remain in it," "never be removed," &c., which must have reference to this earth as given to the saints after its restoration from the effects of the curse.

While in contrast it is said of the wicked, "They shall perish," "go to perdition," "be consumed," "be devoured," "be rooted out and cut off," &c.

Many would have us believe however, that the possessions of land, &c., given the saints, has reference to this life and not to the life to come. But to apply it thus, would not be true in point of fact; for who ever knew a righteous man after coming in possession of his farm, to "remain in it," "and never be removed?" Are not the wicked and righteous indiscriminately cut down and brought to an end as far as this life is concerned? Hear Job speaking on this point: "Man that is born of a woman is of few days, and full of trouble." "He fleeth also as a shadow, and continueth not." "His countenance is changed and he is sent away." Job xiv, 1, 2, 20.

What reader of the Review is there who cannot testify to the above description of man's transient stay here in this life as being verified in the death of a relative or friend of his? Alas true it is! How true it is also, while in this transitory state, that the righteous instead of being blessed with pre-eminence in the inheritance of land, &c., are often situated in just the opposite condition. We see the wicked possessing altogether the largest share of this world's goods, land, &c. So it is now, and so it was in the days of David. He says of himself, "But as for me, my feet were almost gone; my steps had well nigh slipped." Ps. lxxiii, 2. The cause of all this was the prosperous condition of the unrighteous in this life; for, he continues, "I was envious at the foolish, when I saw the prosperity of the wicked; for there are no bands in their death; but their strength is firm. They are not in trouble as other men neither are they plagued like other men. Their eyes stand out with fatness, they have more than heart could wish." Ps. lxxiii, 3, 4, 5, 7, 12.

In this unhappy condition of mind we find David on his way into the sanctuary of God; and there he finds balm to soothe his troubled heart; there God reveals to him the future condition of the wicked, their being "cut off," to "perish," be "consumed," "come to an end," &c. It would rather seem that David did not have, up to this time a clear view concerning the end of the wicked; for he says, "then understood I their end." Here he gets a full understanding of the whole matter. Though the wicked is seen "in great power and spreading himself like a green bay tree," "yet he passes away," must leave all his wealth, pomp, and honor for others to lavish their lusts upon, and himself be deprived of owning one foot of land in the future kingdom, entirely "cut off," entirely deprived of a being therein.

With this view of the matter as learned in the sanctuary, David is now prepared fully to instruct others who might be troubled as he was concerning the prosperity of the wicked as follows: "Fret not thyself because of evil doers, neither be thou envious against the workers of iniquity." The reason is, "They shall soon be cut down like the grass, and wither as the green herb." And now where is the inheritance? It is left to others; and he is cut down without one glimmer of hope of ever enjoying the bliss of eternal life. What a loss!

In contrast we are exhorted, however poor and afflicted our condition in this life, to "do good," "delight" ourselves "in the Lord," "rest in the Lord and wait patiently for him," "cease from anger and forsake wrath." And as the reward for all this, we read, "Thou shalt dwell in the land, and verily thou shalt be fed," and in the words of the prophet we might add, "with the heritage of Jacob thy father." Isa. lviii, 14.

In the following scriptures this contrast is beautifully presented to us, "Those that wait upon the Lord shall inherit the earth; but 'evil doers shall be cut off.'" "The Lord knoweth the days of the upright; and their inheritance shall be forever." "Yet a little while, and the wicked shall not be; yea thou shalt diligently consider his place, and it shall not be." Query. Where will hell be at that time? Again, "For such as be blessed of him shall inherit the earth; and they that be cursed of him shall be cut off." "The Lord . . . forsaketh not his saints, they are preserved forever . . . shall inherit the land and dwell therein forever." "But the wicked shall perish, and the enemies of the Lord shall be as the fat of lambs; they shall consume, into smoke shall they consume away."

Reference is here made by David to the manner in which the fat of lambs and other fed beasts was literally consumed by the fire on the altar of burnt offerings in the typical sanctuary. So also, in the same manner the wicked are literally to be consumed by the great fire that "comes from God out of heaven and devours them." Rev. xx. 9.

This is very plain and conclusive, and must carry with it a convicting evidence to every unprejudiced mind; that as the one was consumed on the altar of burnt offering, so, literally so, will the wicked be consumed in the end of the world. If the current teaching of the times be true of never-ending life to the wicked, David was greatly mistaken when he made the declaration that the enemies of the Lord would be "consumed" like or "as" the fat of lambs is "consumed away." Query. Did the fat of lambs and other fed beasts stand the test of the burning flame of the altar, burning and never burn up? Or did it waste and consume away as David testifies?

To this also agrees the prophecy of Malachi, iv, 1, 3, that the fire at the close of the "great and terrible day of the Lord," shall "burn up" leaving "neither root nor branch." All we find left is "ashes," trodden down under the feet of the righteous. How harmoniously David and Malachi write us to the effect of fire upon the enemies of the Lord! Nothing here surely but a clean sweep of every vestige of their being.

Again the terms used relative to the condition of both classes denote no eternal life happy or unhappy only to one class, only to the righteous, as a reward for obedience. The other class have to them threatened death, "second death."

Peter asks the question, "What shall the end be of them that obey not the gospel of God?" 1 Peter iv, 17. Ezekiel answers as follows: "The soul that sinneth it shall die." But the common theory makes Peter's question and Ezekiel's declaration superfluous by answering Peter, that people have no end, and contradicting Ezekiel by saying, they never die. Eze. xviii, 20, 21.

But the Lord continues, "I have set before you life and death . . . therefore choose life." Deut. xxx, 19.

The Saviour when about to leave his disciples gives them the consoling promise, "Because I live ye shall live also." John xiv, 19. How different the language when addressing the wicked, "he that believeth not the Son shall not see life; but the wrath of God abideth on him." John iii, 36. "That is it exactly, says the objector, the wrath of God is never appeased, it abideth for ever and ever on the head of the wicked." Not quite so fast. We find by searching that, "God's fiery indignation devours his adversaries," Heb. x, 27, and in another place "that his indignation ceases and his anger in their destruction," Isa. x, 25, and also of his "indignation as overpast." Isa. xxvi, 20, 21. Then God's wrath abideth until the complete overthrow of all his enemies, and a clean universe is made for his saints.

We now leave this interesting subject by citing the minds of those who may object, to the last account we have in the Bible concerning the gloomy condition of the wicked contrasted with the righteous. In Rev. xx, 12, 13, we have an account of the resurrection of the wicked, that of the righteous having transpired 1000 years previous; hence the relative term, "first resurrection." The last two lines of Rev. xx, 4, compared with 1 Cor. vi, 2, 3, give us a clear idea of the work which the subjects of the first resurrection participate in, which is to pass judgment on wicked men and angels, which is a judgment to condemnation preparatory to a retributive resurrection. After this resurrection we find them actively engaged, the Devil at their head, encircling in battle array the "camp of the saints and the beloved city," the very one which John "saw coming down from God out of Heaven," Rev. xxi, 2, and while in this their last great rebellion, we read that "fire came down from God out of heaven, and devoured them." Verse 9. Do you believe dear reader, that this great fire really devours them? or are they forever preserved therein? Which way shall it be? I fully believe the former, or else John would not be writing about those cast into this fire as dying the "second death." Verses 6 and 14. Nor would the prophet represent them as converted into ashes and trodden under the feet of the righteous. Mal. iv.

Here then we have them, saint and sinner, one safely encompassed by the gorgeous walls of the glorious city of God, while the wicked are without shelter, suffering the terrible shower of "snares, fire and brimstone, and an horrible tempest which shall be the portion of their cup." Psa. xi, 6. In addition to all this horror, the greatest of all anguish, "which cuts most intolerably deep," is the idea that they have lost eternal life. The beauty of the inheritance is now pictured before them in the most glowing colors. Those within the city walls are soon to have given to them the earth, renewed by the very fire that is now preying upon the wicked, and they will enjoy its beauty and its luxuriant productions, while the wicked are cast away and lose all. All this is deeply realized by their already heavily-burdened souls, not because it was not for them; but because they would not have it when it was to be had on terms within their reach.

Oh how horrible must be such thoughts to the lost at that time! Think of it dear reader. Meditate upon your own condition if not saved. The loss of eternal life! Oh what a loss! May the beauty of the inheritance, the great sacrifice of Christ for us, the great price at which redemption has been purchased for us, serve as incentives to prompt us onward in this good begun work, and we at last stand on the Mount Zion.

E. M. DAVIS.

Weep Not for the Dead.

Go to her grave, but not to weep, Nor bathe in tears her early tomb: That precious seed will angels keep— Thence the immortal flower shall bloom.

Go to her grave, but not to mourn, That she was once so fair, and bright, A form far lovelier shall be born, From that low bed to bless thy sight.

Go to her grave, that light to hail, Which o'er it now from Calvary streams, Shining through death's once mournful vale, And on thy slumbering loved one beams.

Go to her grave, to offer there, As laid on thy Redeemer's shrine, That lovely flower, thy first-born fair, And say, She was not ours but thine.

The Saints' Inheritance.

By Wm. S. Foote

"And he that sat upon the throne said, Behold I make all things new. Rev. xxi, 5. If all things are to be made new, then the earth must be included, as that is certainly among the "all things." And how any one who reads the Bible carefully, can harbor the idea, that the earth is to be literally destroyed; or even become, and remain forever a mass of uninhabited chaotic matter, is strange indeed. Before polluted by sin, we have reason to believe that its natural scenery was beautiful, beyond our conception, and that if sin had not entered the world, and death by sin, its pristine beauty would have remained forever. Man had dominion over this beautiful work of the Creator, but through sin and folly lost it.

We are sometimes met with this question, by those who believe that the dominion over the earth is irrecoverably lost by man. "Does not the Bible tell us that the earth is to be burned up, or destroyed by fire?" We reply: In Peter ii, 10, we read that "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 (also melt with fervent heat), and the things therein shall be burned up." The earth deformed and polluted by wicked spirits, and sinful men, will have its once beautiful surface cleansed by fire, and the first dominion will be restored. "And then O tower of the flock, the strong hold of the daughter of Zion, unto thee shall it come, even the first dominion;

the kingdom shall come to the daughter of Jerusalem."

According to Dan. vii, 27, "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." And according to Zech. ix, 10, "His dominion shall be from sea to sea, and from the river, even to the ends of the earth." In Isa. lv, 17, 18, it is said, "For behold I create new heavens and a new earth: and the former shall not be remembered or brought into mind; but be glad and rejoice forever in that which I create; for behold I create Jerusalem a rejoicing and her people a joy."

That by Jerusalem, in the last quotation, is meant the New Jerusalem, we believe; as John says in Rev. xxi, "And I John saw the holy city New Jerusalem, coming down from God out of Heaven, prepared as a bride adorned for her husband. And I heard a great voice out of Heaven saying, Behold the tabernacle of God is with men, and he will dwell with them, and they will be his people, and God himself shall be with them, and be their God. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain; for the former things are passed away."

The faith of those who keep the commandments of God and the faith of Jesus, takes God at his word; but as some require all, and even more evidence to make them believe some of the plainest, or most easily understood doctrines of the Bible, than is necessary, we will go on. We believe with the apostle Paul, that "All scripture is given by inspiration of God, and is profitable," and that "whatsoever things were written aforetime, were written for our learning that we through patience and comfort of the scriptures might have hope."

The promise made to Abraham, Gen. xvli, 8, was, "I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger, all the land of Canaan, for an everlasting posession; and I will be their God." Has the promise been fulfilled? Stephen said in Acts. vii, that "he gave him none inheritance in it, no, not so much as to set his foot on, yet he promised to give it to him, for a possession, and his seed after him." "By faith he sojourned in the land of promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise; for he looked for a city which hath foundations, whose builder and maker is God." Heb. xi, 9, 10. He, with others who died in the faith desired a better country, that is, an heavenly, and that God had prepared for them a city. Who are meant by Abraham and his seed? "Now to Abraham and his seed, were the promises made, he saith not to seeds, as of many but as of one; and to thy seed, which is Christ." Gal. iii, 16. "If ye be Christ's, then are ye Abraham's seed, and heirs according to the promise." Gal. iii, 29.

Some feel disposed to figure or spiritualize away most of the Bible. "Nevertheless we, according to his promise, look for a new heaven and a new earth, wherein dwelleth righteousness," or wherein the righteous are to dwell, who according to Isa. lxv, 21, "shall build houses, and plant vineyards, and eat the fruit of them," and not only so, but, "It shall come to pass that from one new moon to another, and from one Sabbath to another, all flesh shall come to worship before the Lord." Isa. lxv, 23. In view of what has been said, it is no wonder that David exclaimed, "Glorious things are spoken of thee, O city of God?" By repentance toward God, faith in the atoning blood, and righteousness of Jesus, and obedience to God's commandments, we can be permitted to enter in through the gates into the holy city, at the coming of our Lord. Thus may we be companions of Jesus, our elder brother, and of angels, of Abraham, and all the saints in glory.

Immortality! what a glorious prize! Reader, if you are following those who teach for doctrine the commandments of men, let me say that the above remarks are for you; with the hope that you will study your Bible prayerfully, for in it there is a rich mine of truth, and with the blessing of God it will pay you well to explore it thoroughly. WM. S. FOOTE. Pendleton, Ohio.

What We Ought to Be.

By C. A. Osgood

“Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness?” 2 Pet. ii, 11.

The truly consistent gospel believer, in these last days, is looking for the speedy coming of the “Lord and Saviour.” He is looking for “the day of the Lord,” in which the atmospheric “heavens will 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.” He looks too “for new heavens and a new earth wherein dwelleth righteousness.” Many of the readers of the Review claim to be such a people. Let us consider then, while we believe these great and important truths, what manner of persons we ought to be.

1. We ought to behave ourselves with becoming solemnity and yet with Christian cheerfulness. Great and terrible will be the day of the Lord. Then ungodly “kings of the earth, and great men, and rich men, and chief captains and mighty men, and every bond-man, and every freeman, will hide themselves in the dens and rocks of the mountains; and say to the mountains and rocks, fall on us and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb.” Rev. vi, 15, 16. This will be “the time of God’s wrath,” and when “the dead shall be judged,” and when God will “destroy them which corrupt the earth.” Then the unbelieving multitude around us so intent on sinful pleasure now, will meet the sinner’s doom, and some even who have had some knowledge of these truths will fail of securing eternal life, and have their portion with unbelievers. And the time is near at hand. With what seriousness and godly fear, then, should we behave ourselves before God and our fellows. So great are the interests to be secured, so great the danger of failing to secure these interests for ourselves and others, and so short is the time left us, in which these things must be done if done at all, that there is no room for vain mirth or trifling. What! shall we trifle amid the perils of the last days, when our enemies are all around us, oft unobserved, ready in some unguarded hour to destroy us! While the great battle, that is to decide our fate is about to be fought! And when the day of probation is almost gone, the time to labor for the salvation of our neighbors about expiring! Rather let every vain desire or thought be repressed, and no idle word be uttered, that shall detract from the decorum of those who are living in these last days, that the unbeliever, may have no occasion to say and to think that we ourselves do not believe these things.

Yet it becomes the Christian to be cheerful. He looks for “new heavens and a new earth wherein dwelleth righteousness.” He expects to move to a better country, where there will be a more fertile soil, a perfectly healthful climate, a pure atmosphere, where the scorching rays of the sun will not be felt, where there will be no frost, no chilling winds, nor sickening vapors; yea, where “the inhabitants will never say, ‘I am sick!’” In that country, there will be no painful rheumatisms, no burning fevers, no wasting consumptions, no dyspeptic stomachs, no depressed nerves, no palsies or apoplexies, no cholera or pestilential disease of any kind. Neither can the people die any more. There those who have been blind will see, those who have been deaf shall hear, the dumb will sing, and the lame leap as a hart. War with the many evils that follow in its train will never be there, but the principles of perfect peace and liberty will forever prevail. There none will be cheated out of their possessions by the dishonest sharper. “They shall not build, and another inhabit; they shall not plant, and another eat; but God’s elect will long enjoy the work of their hands.” No sighs or groans will ever be heard or uttered there. There will be no distressed hearts or weeping eyes, but perfect and everlasting joy. There righteousness dwells; sin cannot enter. In all that land no falsehood will ever be told, no profane oath uttered, no ill-will cherished. Divine truth will not be scoffed at there. Perfect and universal love will glow in every heart and appear in every act. Oh! this is a glorious, a blessed land to which the faithful soul is aspiring, and which he will by and by inherit!

In view of these things and many more, the believer should be cheerful, “rejoicing in hope,” though “sorrowful” at times, “yet always rejoicing.”

2. Advent believers should be honorable in all their business transactions. No covetous person can have any inheritance in the kingdom of God. If the love of God dwells in our hearts, we shall not desire to get our neighbor’s property, for one-half or one-fourth, or any other fraction less than its just value, nor when we are selling will we wish to obtain more than the fair value for what we are selling. If we do, we covet in part that which is our neighbor’s, and become breakers of the precept, “thou shalt not covet.” No man who has the love of God in his heart rejoices to think that he has increased his gains by trading or bargaining with his neighbor, while his neighbor has lost by it. This is not to love the neighbor as himself, to do to others as he would be done by. This is not the way to prepare for that world of love and righteousness. This does not recommend the truth to those that are without, but will lead them to say and to think, What do ye more than others? This and such-like things will hinder them from embracing the truth. But justice, truth, and love, adorn the doctrine of God, and help us to say, Come.

3. We ought to be persons possessing a meek and quiet spirit. Those who look for such terrible and glorious things, ought not to become excited to indulge in hateful feelings, or under the influence of these feelings to utter unreasonable words, or make extravagant statements, under any circumstances. All bitterness, and wrath, and anger, should be put away from us. We should imitate Jesus “who, when he was reviled, reviled not again, when he suffered, he threatened not, but committed himself to him that judgeth righteously.” If we are his, he will soon vindicate our cause.

4. We should be careful of our words at all times. “Foolish talking and jesting are not convenient.” No idle word can be spoken, but for it we must give account. Our speech should be always with grace, seasoned with salt, that it may tend to the edifying of the hearers. Especially should we be careful not to speak evil of our brethren with whom we hope to dwell in love in the better country.

5. We should watch and pray much. Watch the signs of the times, watch our own hearts, watch the movements of our spiritual foes, watch the progress of the cause of God, “watch and pray always that we may be accounted worthy to escape those things that shall come to pass, and to stand before the Son of man.” We are needy, God has a large supply for our wants. We are weak, God is mighty. Though our foes are strong, he is mightier than they. We have a victory to gain, and we can only conquer through the power of God's grace. Oh may we so diligently seek this grace that we may come off “conquerors, through him that hath loved us.”

A Momentous Question.

A RECENT convert from the most virulent infidelity told me that in his sober moments he had been often affected by the words of one of their female lecturers on her death-bed. Her friends had been urging her to hold on to the last, when the dying woman said: 'Yes; I have no objection to holding on, but will you tell me what I am to hold on by?' Ah, there is the fatal want. Infidelity gives nothing to hold on by—no mighty arm to lean on—no gentle hand to grasp,—no loving bosom on which to rest an aching head—no 'mouth most sweet' dropping its honeyed words of comfort, and sweetening the bitterness of death with a Heaven begun. No, no, infidelity has none of these, and offers no substitute for them. It mocks the needy soul by giving it simply nothing! Alas, that man can be found so insanely wicked as actually to prefer the cold and cheerless delusion to all the joyous realities of a heavenly Father's love.—Family Treasury.

Avoiding Impatience in Troubles

In all evils which admit a remedy, impatience should be avoided because it wastes that time and attention in complaints which, if properly applied, might remove the cause.

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