WE have referred to Prof. Bush on this subject, and now quote almost an entire section from him. We are disposed to make use of his words for two reasons: 1. He has cited the original more largely on neh-phesh than any other author with whom we are acquainted. 2. Being entirely a disbeliever in the literality of the resurrection, or in the resurrection of the dead, he naturally did the best that he possibly could do for the spiritualizing view, namely, that the soul is an intangible, immortal entity, the man proper, of which the body is a temporary tenement, to be laid off and never to be resumed. After quoting fifty texts in which he says neh-phesh, soul, is used “as the seat of sensation, the subject of bodily appetites, desires, and the various kinds of sensual or animal affections,” he adds:—
“We believe it [the list] contains, on the whole, a pretty fair exhibit of the usage which recognizes the word soul as expressing the seat of what may be termed—whether correctly or not—corporeal sensation and affection, and with which the idea of intellectual attributes is not necessarily connected. Under the next division we are advanced to a higher sense.”
It is this “next division,” in which are given instances of the use of the word soul in “a higher sense,” which we here quote. Our quotation marks will indicate the beginning and end of the quotation from him:—
“Neh-phesh in the sense of Animus, Rational Soul, Mind, and considered as the seat of various Passions, Emotions, and Affections pertaining to a Rational Being, such as Love, Joy, Fear, Sorrow, Hope, Hatred, Revenge, Contempt, etc.
Gen. 23:8. If it be in your mind that I should bury my dead.
Gen. 34:3. His soul clave unto Dinah. So also verse 8.
Gen. 42:29. We saw the anguish of his soul.
Ex. 23:9. Ye know the heart (the soul, i. e., the feelings) of a stranger.
Lev. 10:29. Ye shall afflict your souls. So also chap. 23:27; 29:32, and often elsewhere.
Lev. 26:15. If your soul abhor my judgments.
Verse 16. And cause sorrow of heart.
Verse 43. Their soul abhorred my statutes.
Num. 21:4. The soul of the people was much discouraged.
Deut. 4:9. Keep thy soul diligently.
Verse 29. Seek him with all thy soul.
Deut. 6:5. With all thy soul and all thy might. So also chap. 10:12, and often elsewhere.
Deut. 11:18. In your heart and in your soul.
Deut. 18:16. With all the desire of his mind.
Deut. 28:68. The Lord shall give . . . thee sorrow of mind.
Judg. 16:16. His soul was vexed unto death.
1 Sam. 1:10. She was in bitterness of soul.
1 Sam. 2:33. To grieve thine heart.
1 Sam. 18:3. He loved him as his own soul.
1 Sam. 22:2. Every one that was discontented—bitter of soul.
1 Sam. 30:6. The soul of all the people was grieved.
2 Sam. 5:8. That are hated of David’s soul.
2 Sam. 17:8. They be chafed in their minds—bitter of soul.
2 Kings 9:15. If it be in your minds, then let none go.
1 Chron. 28:9. Serve him with a perfect heart and a willing mind.
Job 30:20. Wherefore is light given to him that is in misery, and life unto the bitter in soul.
Job 7:11. I will complain in the bitterness of my soul. So also chap. 10:1.
Job 7:15. My soul chooseth strangling.
Job 10:1. My soul is weary of life.
Job 14:22. And his soul within him shall mourn.
Job 19:2. How long will ye vex my soul.
Job 30:25. Was not my soul grieved for the poor?
Ps. 6:3. My soul is also sore vexed.
Ps. 10:3. The wicked boasteth of his soul’s desire.
Ps. 11:5. Him that loveth violence his soul hateth.
Ps. 27:12. Deliver me not over unto the will of mine enemies. So also chap. 41:2.
Ps. 33:20. Our soul waiteth for the Lord.
Ps. 35:9. And my soul shall be joyful in the Lord.
Ps. 42:1. So panteth my soul after thee.
Ps. 42:6. My soul is cast down within me. So verse 5, chap. 43:6; 44:25; 57:6.
Ps. 57:1. My soul trusteth in thee.
Ps. 63:8. My soul followeth hard after thee.
Ps. 77:2. My soul refused to be comforted.
Ps. 84:2. My soul longeth . . . for the courts of the Lord.
Ps. 86:4. Rejoice the soul of thy servant.
Ps. 88:3. My soul is full of troubles.
Ps. 94:19. Thy comforts delight my soul.
Ps. 107:26. Their soul is melted because of trouble.
Ps. 119:20. My soul breaketh for the longing it hath unto thy judgments.
Ps. 119:25. My soul cleaveth unto the dust.
Ps. 119:8. My soul melteth for heaviness.
Ps. 123:4. Our soul is exceedingly filled with the scorning of those that are at ease.
Ps. 143:12. Destroy all them that afflict my soul.
Prov. 2:10. Knowledge is pleasant to the soul.
Prov. 13:19. The desire accomplished is sweet to the soul.
Prov. 21:10. The soul of the wicked desireth evil.
Prov. 28:25. He that is of a proud heart.
Prov. 29:17. He shall give delight unto thy soul.
Prov. 36:1. Give wine to those that be of heavy hearts—bitter of soul.
Eccl. 6:3. And his soul be not filled with good.
Cant. 3:1. O thou whom my soul loveth. So also 2, 3, 4.
Isa. 61:10. My soul shall be joyful in God.
Jer. 4:30. My soul is wearied of murderers.
Jer. 6:16. Ye shall find rest for your souls.
Lam. 1:16. The comforter that should relieve my soul.
Lam. 3:51. Mine eye affecteth my heart.
Eze. 23:17. Her mind was alienated from them. So also verses 18, 22, 28.
Eze. 24:21. That which your soul pitieth.
Eze. 25:6. Rejoiced in heart with thy despite.
Eze. 25:15. Taken vengeance with a despiteful heart.
Eze. 36:5. Which have appointed my land . . . with despiteful minds.
Hos. 4:8. They set their heart on their iniquity.
Jon. 2:7. When my soul fainted.
Mic. 7:3. He uttereth his mischievous desire—Heb., the mischief of his soul.
Hab. 2:4. Behold his soul which is lifted up, is not upright in him.
Hab. 2:5. Who enlargeth his desire as hell.”
The foregoing is the entire list given by Prof. Bush under that head. We quoted thus at length because we wished the readers to notice particularly two points in connection with his citations. 1. That these texts give the idea of personality, as we have all along claimed that the soul is used to express the person, the being, the man, wholly and entirely. In this list it will be seen that neh-phesh with the pronouns, as his soul, my soul, your souls, their souls, etc., may with all propriety be rendered himself, myself, yourselves, themselves, etc. And, 2. The qualities here ascribed to neh-phesh, where the Professor says it is used in “a higher sense,” are ascribed to the lower animals. Therefore its use in this higher sense proves nothing whatever as respects the immaterial or immortal nature of man. And this Prof. Bush admits in other places, as we will now show.
We note that in the heading of this section he says that neh-phesh in these texts is used “in the sense of a rational soul, mind,” that is, in “a higher sense” than in the texts in a preceding list, and ascribes to that rational soul the “various passions, emotions, and affections pertaining to a rational being, such as love, joy, fear, sorrow, hope, hatred, revenge, contempt, etc.” Yet in another place he uses the following language:—
“Advancing still farther in the gradation of sense, we find the term extending its import to embrace the idea of a higher class of affections, such as pertain to a rational being, and imply the exercise of those various passions and emotions which have their seat in a higher region of intellect. The examples, however, of this usage, given under the fourth head [the one we have copied herein], evince that we are still within the range of that import of the word which applies to beasts as well as to man. Nothing is more obvious than that the brute creation is possessed of emotions and passions as truly as man. While the degree of intelligence they manifest is often astonishing, they give proof also of being affected by love, joy, fear, sorrow, hatred, jealousy, and shame. So far therefore as these affections in man can be predicated of the psuchee, or soul [same as neh-phesh], as their subject, so far must they be referred to the same subject in the nature of beasts. Still man is distinguished by a heaven-wide difference from the highest grade of the brute tribes, yet not upon the ground of the psuchee,” or neh-phesh.
This is a remarkable concession to be made by a man who labored so long and so ardently to prove that the higher nature and immortality of man is found in the neh-phesh, or psuchee, soul. He has claimed the impropriety of applying the term soul, which is from neh-phesh, to beasts. He has predicated certain passions and emotions of “a higher region of intellect.” And then concedes that these passions and emotions are manifested in beasts, and that man’s superiority to the beasts is entirely outside of the neh-phesh, or psuchee, or soul. He assumes that the superiority of man is found in the possession of the roo-ach, or spirit, which is never, he says, ascribed to beasts. But in this he is as greatly mistaken as he was on the neh-phesh, for the Scriptures directly affirm that man and beasts have one roo-ach, or spirit. But on this subject we are not speaking at present.
Why It Is.
By Ellet Joseph Waggoner
A MAN who has been out in a very dark night finds it impossible to see objects distinctly, if he suddenly enters a well-lighted room. It would be just as well, yes, even better, for him if the room were at first only partially lighted, for then his eyes would the sooner accommodate themselves to the changed conditions. So also a man who has been in a very deep well, or a cave, cannot see when he suddenly finds himself in the blazing sunlight. Everything at first appears in a haze, then the outlines of forms begin to be seen, and finally everything stands out in full relief.
The same principle holds good in other things. If you should place a work on geometry in the hands of an Indian just from the plains, you could not expect him to understand it. Its figures would convey no meaning whatever to him. Or if you should place a Greek Testament in the hands of a bright Sabbath-school scholar, it would be unintelligible to him, although he might be able to read the English language with ease. But give him a few years' time, and he would be able to read the Greek. Yet he would not read it readily at first. He would learn the letters, then certain forms and rules, and then he would stumblingly pick out the meaning of a simple sentence. Even if a book were in a child's own language, and he were unable to read, he would have to acquire a knowledge of it gradually. And so in everything; all knowledge is gradually acquired.
Now let us apply this principle to another case. We claim that the Bible very plainly teaches that the seventh day is the Sabbath, and that no other day is or can be the Sabbath of the Lord. But the question comes up, Why did not all the good of past ages believe and teach thus, if it is Bible doctrine? Why did not the reformers keep the Sabbath? The question is already answered. For centuries the Catholic Church had had supreme sway. Its policy was to keep men in ignorance, especially of the Bible; that was a proscribed book. Wherever one was found, it was burned by the priest, and the possessor treated as a heretic. The priests themselves knew nothing of the Bible. Even the cardinals and archbishops, the men in highest position in the church, were ignorant of its teachings. They were taught to look upon it as a vile book, and to look to the church for their spiritual knowledge.
Among the common people, the ignorance was of course still greater. There were very few who had ever seen a Bible. If they had seen one, the most of them would have spurned it as a loathsome thing whose very touch would contaminate. Had they ventured to open its pages, it would have conveyed no more to them than if it were blank, for the Bible had not been translated into the language of the common people. The small portions of the Bible that the church allowed the priests to have were written in Latin. And even if the Bible had been translated, to thousands it would still have been a blank, for where there is ignorance of the Bible, there is ignorance of the deepest kind. Very few of the people could read; many even of the nobles and princes could not; there was no incentive for them to do so. This was the night, the darkest part of the night, and the darkness, like that of Egypt, could indeed be felt.
But night does not always last. God's Spirit was at work in the hearts of men, and that always brings light. There were men who had all the wisdom that the schools could bestow. They had been moved to acquire this knowledge by a desire to benefit their fellow-men. And yet in regard to the Bible they were as ignorant as the poorest peasant. But they were anxious to serve God, and Christ says that "if any man will do his will, he shall know of the doctrine." And so these men found the Bible, and, unmoved by the threats of bishops and popes, they translated it and studied it.
The Reformation gave the Bible to the people; but they could not grasp all its truth at once. Its simplest doctrines were so directly opposed to the teachings of the church that it took a long time for their minds to comprehend them. The one great point then needed, was to make men understand that the pope had no power to forgive sin, or to give men license to sin, or to remit the punishment due to sin; works of penance would not suffice to gain the favor of God. "The just shall live by faith," was the watchword of the Reformation. People must first learn to believe that the Bible, not the pope, could alone point out the way of life.
Some of the reformers had glimpses of still further truth, but not all. The Reformation had only just begun when Luther and his fellow-laborers died. Many grievous papal errors still existed. Other men followed them, who were moved by the same spirit, and now the light began to dawn more brightly, and more and more of the Bible was made clear to men. They had become somewhat accustomed to its rays of light. Some rested content with the little light they had received, and refused to receive any more. But others looked still farther, and were rewarded by finding new treasures. And now a great flood of light shines forth from the sacred page, and men are beginning to endure the sight. But this could not have been done at once any more than men who have been long confined in a dark dungeon could look at once upon the sun at noonday. And this answers the question, "Why were these things not found out before?" E. J. W.
Fitting Young Men for the Ministry.
By S. Brownsberger
BY PROF. S. BROWNSBERGER.
ONE of the chief objects for which our College at Healdsburg was established is to provide instruction suited to the necessities of those who expect to labor in the ministry of present truth.
The College is in successful operation to this extent: Hard-earned means have been invested; suitable accommodations in grounds and buildings have been provided; teachers have been secured who are well qualified to give first-class instruction, and to meet the wants of all classes for whom the school was established; eighty-two students have been in attendance during the past month, a large majority of whom are the children of our brethren; but the number who are here for the express purpose of preparing to labor in the ministry, is small.
Now this should not be. The cause needs workers, and there should be at our College to-day forty or fifty young men and women preparing for this work. I have no doubt that there are many young people on this coast that feel impelled to come here for that purpose but for different reasons they are hesitating; some for lack of means, others from embarrassment on account of age and ignorance, while some are so involved in business that they cannot find time to attend school; others, too, may be undecided in regard to the practical benefits of education.
Pluck and industry will make a little money go a great way in meeting a student's necessary expenses at school. By self-boarding, expenses here are small, and a few students can find opportunities to labor Sundays and thus add some to their scanty supply of means. Where there is the disposition to succeed, however great the difficulties may appear, the end is already secured.
The fact is that most who hesitate for want of means are dreaming more than they are doing. Men who are lifted over difficulties, never render good help at the wheel of reform.
To those who are halting from embarrassment, I would say, No true seeker at the shrine of wisdom, takes any cognizance of age and condition. The embarrassment you fear is a phantom of the imagination that is never realized. It is never seen nor felt within the walls of our College. Those who come here with such fear, soon discover their folly. True it is, those who have reached the noon of life, or nearly so, have not the time to take a full course of study, but a year's study or even a single term in special classes, would help them much.
But some are questioning whether the benefits to be derived from attending the College are at all proportionate to the cost, and whether after all they cannot accomplish just as much without such effort.
We do not think that education will change a weak man into a strong one in all cases; but it takes each one as it finds him, and imparts to him a degree of character and ability such as otherwise he would never have attained.
It must be apparent to every one that no ignorant person can succeed in any profession or business in which are required knowledge and cultivation of mind. Because some educated men fail for want of tact, energy, or natural ability to apply their powers, it is not therefore just to suppose that education is not necessary to full success. One of our most successful ministers made the following statement in a private letter concerning a preparation for the ministry:—
"It is my experience that no man can hope to succeed in the ministry without such a knowledge of English Grammar as will enable him to form correct sentences, and not disgust the people with his slaughter of the king's English. Most people judge from appearances, and would be liable to put a man down as entitled to no credit, if he made a bad use of language, spelled his words improperly, and withal wrote poorly. In these three particulars a minister should seek to attain perfection, as nearly as possible.
"I regard even a few months of thorough drill in school as of priceless value, simply to aid the student in learning how to study, how to think systematically, how to control the thoughts, and apply all the powers of the mind in close study. For lack of this many a naturally strong intellect is allowed to run to waste all through life. The mind needs to be trained to think accurately, as well as the fingers to guide the pen accurately."
Our fall term of school will soon close. The spring term will begin Jan. 3. I trust that all who have been undecided heretofore, and halting between two opinions, will fully decide to be here at the opening of next term,560ready for work; and may the blessing of God rest upon them in their endeavors to better fit themselves for his sacred work.
God’s Sovereign Command
"Who is he that saith, and it cometh to pass, when the Lord commandeth it not?"—Jeremiah.
St. Helena Health Retreat.
By M. C. Israel
HAVING lately returned from a three weeks' visit at the above-named place, and feeling grateful that a place has been provided in California where the sick can be treated in harmony with the laws of nature, and for the benefits derived in so short a time, I will write a few lines in regard to the institution.
The Retreat is located two and a half miles north of St. Helena, on the south-west side of Howell Mountain, about one-half mile from the valley, and at an altitude of four hundred feet—high enough to be clear of the fog and dampness that arise from the valley. Frosts seldom visit the place. The view for beauty and grandeur can hardly be surpassed in the State. A living spring of pure, soft water bursts from the mountain, a few rods above the house, from which the place is supplied through pipes leading wherever desired. The rooms for patients are all pleasant and comfortable, warmed with stoves during the rainy season. The spacious parlor with open fire-place glowing with coals from oak and manzanita "chunks," deserves special mention; and when the household and patients are gathered in, one is reminded of home enjoyments of by-gone days. I know of no institution where a person will be made to feel more at home than here.
The manager and the employees are all Christian men and women, and try to exemplify the principles of the Christian religion in all their relations to the institution.
At seven o'clock morning and evening the bell is rung, and all who can are invited to come together in the parlor, a chapter in the Bible is read, and prayer offered. The Great Physician is appealed to, to heal our spiritual infirmites, and to bless the means used to restore our physical health.
The facilities for giving treatment are all that can be desired. Dr. H. H. Chase is a skillful physician and a Christian gentleman, and is always on hand, and attentive to the wants of his patients. A lady who has had long experience at the Sanitarium at Battle Creek, Mich., will give treatment to lady patients. An excellent bill of fare is provided. Everything is in readiness to give successful treatment to the sick. I went there in a very debilitated condition from inaction of the liver, and dyspepsia. After three weeks' treatment I came away quite well, and feeling that I have a new lease of life. Bro. Charles Turner went there from camp-meeting nearly helpless from asthma and lung trouble. In seven weeks he came home, having gained twelve pounds in weight, and is able to perform his daily labor as a mechanic. Very many testimonials could be procured from persons who have received help at the Retreat. We believe if the sick people of our State could know of the benefits to be derived healthwise from a few weeks' stay at the Health Retreat, it would be crowded to its fullest capacity all the time. I can recommend any who are suffering with disease to give it a trial.
M. C. ISRAEL.
Missionary Work an Individual Matter.
By Ellet Joseph Waggoner
THE examples which we have already considered are sufficient to show us the qualifications necessary in order to carry on missionary work successfully. Earnestness, zeal, devotion to the work, a spirit of self-denial, persevering prayer, and an unwavering trust in God, are the essentials. In short, the missionary spirit is the spirit of Christ; and he who would labor for God, must be in every particular as nearly like Christ as it is possible for man to be. We shall now proceed first to consider the question, Who should act as missionaries? We are speaking, of course, of Christian missionaries. The answer will be found in the Bible: "For the Son of man is as a man taking a far journey, who left his house, and gave authority to his servants, and to every man his work, and commanded the porter to watch. Mark 13:34. Here, then, is the answer: "To every man his work." The word translated "every man," is hekastos, and means "each one," "every one," every one separately." According to our Saviour's own testimony, every individual who is enrolled as one of his servants, has a work left him to do. Every Christian, therefore, must be a missionary, for in the primary sense, as we have seen, a missionary is any one who has a special work to do, or who is intrusted with an errand or message.
This fact is brought out with additional particulars in the parable of the talents, Matt. 25:14-30. There is so much important truth contained in this parable, that we quote the greater portion of it.
"For the kingdom of Heaven is as a man traveling into a far country, who called his own servants, and delivered unto them his goods. And unto one he gave five talents, to another two, and to another one; to every man [every individual] according to his several ability; and straightway took his journey. Then he that had received the five talents went and traded with the same, and made them other five talents. And likewise he that received two, he also gained other two. But he that had received one went and digged in the earth, and hid his lord's money. After a long time the lord of those servants cometh, and reckoneth with them. And so he that had received five talents came and brought unto me five talents; saying, Lord, thou deliveredst unto me five talents; behold, I have gained beside them five talents more. His lord said unto him, Well done, thou good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things; enter thou into the joy of thy lord. . . . . Then he which had received the one talent came and said, Lord, I knew thee that thou art an hard man, reaping where thou hast not sown, and gathering where thou hast not strawed; and I was afraid, and went and hid thy talent in the earth; lo, there thou hast that is thine. His lord answered and said unto him, Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I have not strawed; thou oughtest therefore to have put my money to the exchangers, and then at my coming I should have received mine own with usury. Take therefore the talent from him, and give it unto him which hath ten talents. For unto every one that hath shall be given, and he shall have abundance; but from him that hath not shall be taken away even that which he hath. And cast ye the unprofitable servant into outer darkness; there shall be weeping and gnashing of teeth."
From this we learn that no servant of Christ is exempt from laboring for him. The master, in the parable, did not call only a few of his servants and give them charge of his property, with instruction to invest it to good advantage; he gave it to every one. So in the Christian life, the Lord has not intrusted his work to a few ministers, leaving others without any responsibility, but has given each his proper share.561Again, no one is at liberty to excuse himself from working, on account of unfitness, for the Master, who knows the capacity of each servant, has given to each one, "according to his several ability." If each individual sets himself earnestly to do the work which he finds at his hand, he will find that he can do it perfectly well, for it is just suited to him.
Still further, the smallness of the task, or the limited capacity of the worker, does not in any wise relieve that one from responsibility. The responsibility is proportionate to the task, and the task is apportioned according to the worker's ability; and though the task be small, yet the punishment will be sure if it is neglected. If the man who received the one talent had used it properly, he would not have been upbraided because he had not accomplished a great deal. Not very much would have been expected of him, for he was not able to do very much. But he was expected to do the little that was given him to do as promptly and thoroughly as though he had received five or even ten talents.
And there is another point that should by no means be overlooked. It is that he who had not improved on the talent given him was treated as an enemy. It was not enough that he returned the entire talent to his lord; it had been delivered to him that he might work with it, and his failure to do so implied an utter indifference to his master's interests, or else so much love of his own ease that he would not rouse himself to action. That he was guilty in both of these particulars is shown from the fact that he was called a "wicked and slothful servant." The parable teaches then, that if we do not work in the cause of Christ, we are enemies to him. This accords with Christ's statement in Matt. 12:30: "He that is not with me is against me; and that gathereth not with me scattereth abroad." There is no exception here; everybody is included. No matter how great the profession, the badge of discipleship is work. An idle Christian is an impossibility.
In our Lord's sermon on the mount he taught the same thing. Said he, "Ye are the light of the world." This language is not addressed to a few, but to all. All Christians are of necessity light-bearers. It is by means of those few who have received light from Heaven, that the truth is to be conveyed to others. God could warn the world, and cause the gospel to be known in all parts of the earth without the work of man, but he has not chosen to do so. And well it is for man that he has not. It is not that God is in need of man's assistance that he calls on him to work; but it is that man may be strengthened; that by handling sacred things, he may have his affections set on them, and drawn toward Heaven; and that he may be fitted for a more exalted position. In the parable, the faithful servants had developed their business capacity, and when the lord returned he said, "Thou hast been faithful over a few things, I will make thee ruler over many things." But they never could have been raised to a position of honor and dignity if their faculties had not been quickened by exercise. And so with the Christian. God kindly allows him to work in his cause, inefficient and bungling as his efforts often are, in order that he may be fitted for the higher duties that await him at the return of Christ. Heaven is not a place of idleness. God works continually in upholding and governing his vast creation. Angels are his servants who hearken unto the voice of his word, and are sent forth as ministering spirits. Christ's life was one of the most intense activity, and now that he has ascended to Heaven he is engaged in the work of man's redemption. Work is not a part of the curse, for man worked in Eden. It is sin that makes us "heavy laden," and causes weariness. Heaven will be a place of rest, not because no work will be done there, but because the work will not be attended with the fatigue that accompanies work here.
It is a solemn thought that the manner in which we work here, and the way we improve or waste our time, will determine our standing in the eternal world. It will not do to say that we will be content if we can but gain a place in Heaven, no matter how small it is. God requires our best efforts. Our undivided attention must be given to his service. "Ye cannot serve God and mammon." Besides, we are not to work with the mere desire to get to Heaven. The trouble with the man who had the one talent was that he was selfish. He would not exert himself to benefit another. Like all selfish people he was short-sighted, and over-reached himself. He did not understand that by laboring for another he would be benefiting himself. He could not look to the end of his labor, when his lord would return.
We should learn a lesson from his selfishness as well as from the faithfulness of his companions. We must labor unselfishly with love to God and to our fellow-men. If we have the love of Christ in our hearts, we shall have a longing desire to see the salvation of others, and will work unremittingly to this end. Our only duty here is to labor. At the end of our labor the prize is given, not as payment for our services, but as a gift which we have been fitting ourselves to enjoy.
E. J. W.
"The Second Advent."
By R. F. Cottrell
BY ELD. R. F. COTTRELL.
UNDER this title, which is in perfect harmony with numerous expressions of Scripture, a writer in the Buffalo Christian Advocate presents views which are very much at variance with his chosen title. A second implies a first while it does not disprove a third, but there can be but one second in any series of events. The sacred writers would have the Christian church look for a second advent of Christ. Says Paul, "So Christ was once offered to bear the sins of many; and unto them that look for him he shall appear the second time without sin unto salvation." Christ had once appeared to men, and he is to appear a second time to those who look for him according to the promise, "I will come again, and receive you to myself." Again signifies once more, or a second time.
But this writer, after referring to several instances of the Lord's appearing to his disciples in vision, proceeds to the following expressions: "The 'coming' seems a matter of course, a common occurrence, a stated feature of the dispensation." "He did 'come in the glory of his Father,' and has not ceased to come. His promise is sure, and in the recorded fulfillments we have a revelation of what is yet to come. A notable instance of his advent was to John on the Isle of Patmos." He inquires, "Was this the only coming of the Lord to the beloved disciple"? The whole character of Christ, and the current of the gospel, forces the conviction that it was merely one of many; a representative occurrence, illustrating the certainty and mode of advent, which began soon after the descent of the Spirit, and is to continue to the final catastrophe, at the end; a personal coming to spiritual vision."
What does all this mean? How many second advents are there? What is the final catastrophe of which he speaks? and in what relation to other events is it to come?
Speaking of the disciples when they saw the Lord ascend from the Mount of Olives, our writer says, "Still they hoped to see him again, and stood gazing, when two angels came to say, 'This same Jesus, who is taken up from you into Heaven, shall so come in like manner as ye have seen him go into Heaven.'" This agreed perfectly with the promise, "Lo, I am with you alway, even to the end of the world." How could he be present with them, if he did not come?"
The promise to the apostles and the church, that he would not leave them, but be with them alway, to the end of the world, is made, by this writer, to agree perfectly with the promise that, though he was about to leave them and go to the Father, he would come again and take them to himself, or the assurance to the disciples by the angels, that "this same Jesus shall so come in like manner." What a good thing it is that we have the Bible, and that the poor have the gospel preached to them! If they depended upon such expositors, they might well be pitied.
"A Striking Example."
By R. J. W.
UNDER the above head, a paragraph is going the rounds, which reads thus:—
"A Detroit saloon-keeper advertises that he has paid $300 for a year's license to sell liquors, but that he means to voluntarily restrict his business within certain bounds. 'To the wife with a drunken husband,' he says in the advertisement, 'or a friend who is dissipated, I say emphatically, give me notice of such cases, and all such shall be excluded from my place. Let fathers, mothers, sisters, do likewise, and their request shall be regarded. I pay a heavy tax for the privilege of selling whisky and other liquors, and I want it distinctly understood that I have no desire to sell to drunkards, or to minors, or to the poor or destitute. I much prefer that they save their money, and put it where it will do the most good to their families.'"
The man who thus poses for the applause of an admiring world, is receiving more than his full share of praise, from those who ought to see through his device. Let us see how much this "striking example" differs from others of his class, that he should be lauded as a virtuous reformer.
"To the wife with a drunken husband, or a friend who is dissipated, I say emphatically, Give me notice of such cases, and all such shall be excluded from my place." Nothing strange in that. It is very common to hear that a fellow who has become a common drunkard has been kicked out of a "respectable" saloon. This man wishes, not to save himself the trouble of doing that, but to insure himself against possible loss. Drunkards, ordinarily, do not have money enough to make it any object to court their custom; what little money they might bring in would be more than counterbalanced by the loss sustained by having them around. Their presence would spoil the reputation of the place.
That this is not an uncharitable view is proved by the next sentence. "I pay a heavy tax for the privilege of selling whisky and other liquors; and I want it distinctly understood that I have no desire to sell to drunkards, or to minors, or to the poor or destitute." Wonderful philanthropist! His disinterested benevolence makes that of George Peabody and Peter Cooper sink into insignificance. "No desire to sell to the poor or destitute." Why not? Because, I have to pay a heavy tax for the privilege of selling whisky, and other liquors. Most saloon-keepers feel the same way, but they do not usually advertise it as an act of virtue. His device is exceedingly transparent, but perhaps it might be made a little plainer if his words were translated thus: "I pay a heavy license for the privilege of robbing the bodies and ruining the souls of men; and I do not care to waste time rifling the pockets of a man who has not a cent; and I have no use for a man whose reputation is gone. Somebody else has been at work on such, and I desire fresh victims. I want only well-to-do men to visit my place, for money is what I am after; and I want these men to have a fair reputation, for then others will be induced to follow their example." This is the true meaning of the advertisement, and the example is "striking" in nothing but its frankness, for this is the principle upon which all saloon-keepers work.
But the last sentence caps the climax. He says: "I much prefer that they [the destitute] save their money, and put it where it will do the most good to their families." Truly this is the refinement of sarcasm. Here a poor, trembling, shivering wretch comes for a glass of whisky. Once he earned a good living at his trade, had a house and lot paid for, kept with all the necessaries of life, and even some of the luxuries, and was independent. Everybody spoke well of him. Now he lives in a hovel, through whose broken windows and battered roof the rain and snow beat, and the chilling wind howls. The few rags which he calls clothes are incapable of affording any protection. His family, if not already dead, are starving and freezing, for he has no money to buy food and clothing. He spent it all in "respectable" saloons. But he has an intolerable thirst, and he begs for "just one glass." And the self-denying saloon-keeper says to him in the kindness of his heart:
"Go home, my good friend, and spend your money where it will do the most good; I don't want it. I never take money from the destitute."
And the man who can do all this, actually lives in Detroit. Is it possible that the millennium is to dawn on the world from that city? We anxiously wait further developments. R. J. W.