When we say that ψυχή sometimes, according to the definition of the term, means breath, it appears to us like quite an unnecessary, though it is a very common, misapprehension, to suppose us to say that it always has that meaning. Its leading signification is life, which it is forty times rendered, out of the one hundred and five times of its occurrence in the New Testament. It sometimes means the whole person, as in 1 Pet. 3:20, where, speaking of the ark built by Noah, he says, “Wherein few, that is, eight souls were saved by water.” As Robinson, in his Gr. Lexicon of the New Testament states, under πνεῦμα, that “body, soul, and spirit,” as used in 1 Thess. 5:23, is a “periphrasis for the whole man, so in Rom. 2:9, the “every soul of man,” “of the Jew,” and “of the Gentile,” must evidently be understood in the same way. It brings to view the persons as a whole, and does not single out any of their separate parts.
We doubt not that Homer, and other profane writers of antiquity, spoke of the bodiless and intangible souls of men; and this too plainly reveals the origin of such a doctrine. But that Paul bolstered up the pagan Romans in this notion we cannot concede. For to whom did Paul address this epistle to the Romans? See the answer in his first chapter. Verse 1: “Paul, a servant of Jesus Christ,” verse 7, “To all that be in Rome, beloved of God, CALLED TO BE SAINTS.” Ah! Paul was addressing those in Rome who had been converted to Christianity. If from Jewish residents, they were of course acquainted with the teachings of Moses and the prophets on this subject; if they were from native Romans, they had been rescued from the errors of heathendom, and were instructed in the doctrines of Christianity. In either case, they would not understand when Paul spoke of every soul of man that doeth evil, Jew and Gentile, that he meant the immaterial spirit of heathen mythology, but just what the Scriptures mean in such instances, the whole person.
“Progress of the Cause.”
By R. F. Cottrell
EVERY believer in the present truth, the proclamation of the closing messages of probation, must be highly interested in the progress department of our paper; and the news that the truth is not only being proclaimed, but being accepted and embraced, is good news indeed. And this cause is destined to progress; not indeed like the flood of spiritism that is sweeping over our world, already prepared to be carried captive by Satan at his will; but the few lovers of God will see and embrace the truth that God in his providence is making so clear. The cause of truth is onward. The message we preach, by the great grace of God, is destined to accomplish its mission. It will gather and prepare the remnant of God’s people for the glorious advent of the Redeemer; and the redeemed will soon be brought to the heavenly Zion with songs and everlasting joy.
To have a part in that grand triumph is the great blessing which I crave. But if I would share the joy, I must take part in the labor and the sufferings. I do covet a portion in this work, and I have no fears, if faithful, that the end will be glorious.
Brethren, the cause is onward. It will triumph gloriously. Let us move onward with it, and we shall certainly share in the glory. But beware of loving the present world, and being sifted out. All that God has spoken is true. Our faith will be tried; so beware.
R. F. COTTRELL.
Endless Discussions.
By E. F. Cottrell
The great and gracious plan of salvation is simply and plainly revealed in the Bible. The revelation is adapted to the capacity of ordinary humanity. There are plain and easily understood facts for our faith, and as plain commands for our obedience. And there are exceeding great and precious promises for our encouragement, which mean just what they promise; and how much more than we can conceive and realize, we cannot tell; but as far as we are able to comprehend them, they mean just what they say.
But it is a sad fact, that men instead of accepting the simple plan as it is revealed, have puzzled their minds and busied themselves in speculating and theorizing on the subject, and in striving to persuade others to adopt their fancies in the interpretation of the sacred word, and to have an experience exactly corresponding to their own. So endless disputes have been the order, and still are—“fables and endless genealogies, which minister questions, rather than godly edifying.” How much ink has been shed to no good purpose, and breath wasted, in hair-splitting theorizing upon the nature of God and man, and upon the means and terms of salvation. How much better to accept the plan, believe the facts, and obey the requirements.
It is plain that obedience must be the obedience of the heart. “Son, give me thy heart.” “Thou shalt love the Lord thy God with all thy heart.” “Blessed are the pure in heart; for they shall see God.” “Follow peace with all men, and holiness, without which no man shall see the Lord.” All may understand, if they will, that unless there is a surrender of the whole heart, an entire consecration of all to God, and a guileless character formed, we shall fail of the grace that will prepare us for the sinless society of Heaven. Why not let it rest there; and try to make this consecration ourselves, and help others to do so; and let the disputes about the different theories of sanctification rest in peace? The great truth has been made plain and urged in the Testimonies. Let all accept it and live it out, and give the disputed theories to the wind. The peculiar theories that some have imbibed, and which they think so necessary, add no new light to the testimonies from the Spirit of God. It is no new idea that the people who will have a part in the closing work of the last message and be translated at the coming of Christ, must be a holy people. It is not our view of it that we want, but the thing itself, let all be assured, they must have. E. F. COTTRELL.
Conquering Death.
By H. A. St. John
“He has conquered death, he has gained the victory.”
So said a minister to-day as he pointed to the lifeless body of a fellow-mortal lying in the coffin before him. To those acquainted with the teachings of Holy Writ upon the subject of death, the above statements sounded strangely inconsistent and unscriptural. “Death is the gate to endless joy,” and, “Death is the voice that Jesus sends,” were sentiments in the hymn sung, while the speaker said that death was an enemy, and that the deceased had conquered death. It would seem, indeed, that such strange incongruity would not fail to be noted by any reflecting mind.
But let us see if the popular doctrine, that those in the embrace of death have conquered death, is susceptible of sensible illustration. A company of soldiers approach a fortress held by an enemy. There is no foe beyond this; it is their last and only enemy. In the engagement, the soldiers all retreat excepting one, who is taken captive, bound hand and foot, and carried into the fort. Now imagine the escaped soldiers rejoicing and consoling each other with words like these: “Our brother has gained a glorious victory, he has conquered the enemy. This we know, for the last we saw him, he was silent and helpless in their hands.” Reader, this but faintly represents what we have witnessed to-day.
Man has indeed sought out many inventions. Oh! how his foolish heart is darkened by error and unbelief. Words of wisdom in such a case, would have been something like these: Death is, indeed, our worst and last enemy. This enemy has come near to us to-day, and snatched from us one of our number. We can never release him from the enemy’s cruel power. The keeper of the fort, or he that hath power of death, that is the devil, is much stronger than we. But this is our consolation: There is a stronger than he, who has the keys of death and the grave, and when he comes, the strong man will be bound. Then will Christ, the mighty conqueror, loose his prisoners homeward. Then, and not before, will the saints get the victory; then, and not till then, will their last enemy be conquered.
O glorious day! ere long to dawn,
When Christ our Lord will come
To break the bands of death and hell,
And take his children home.
H. A. ST. JOHN.
Tract and Missionary Department.
By W. H. Littlejohn; S. H. Lane
Indiana State Tract Society.
During the Indiana State Camp-meeting a Tract Society was organized. A meeting for all interested was called Sept. 23, 1872, at 9 o’clock A. M.
Meeting was opened with prayer by Eld. Geo. I. Butler. Bro. W. H. Littlejohn was elected Chairman, and S. H. Lane, Secretary.
Moved, and adopted, That a Tract Society be organized.
The Constitution adopted and recommended by other State Tract Societies was read and unanimously adopted.
It was moved, That the officers of the State Conference be elected as officers of the Tract Society. Carried. Thereupon Williamson Covert was declared President; James Harvey, Secretary; Isaac Zirkle, Treasurer.
On motion, Bro. Wm. Seward was elected Vice President.
The State was divided into four districts. Wm. B. Carpenter, of North Liberty, St. Joseph Co., was elected Director of district No. 1. J. M. Reese, of New London, Howard Co., of district No. 2. Geo. W. Shortridge, of Sulphur Springs, Henry Co., of district No. 3. John L. Richards, of Patricksburg, Owen Co., of district No. 4.
Adjourned sine die.
W. H. Littlejohn, Chairman, S. H. Lane, Secretary.
Pride or Self-Righteousness.
By M. C. S. Truesdail
How criminal in the sight of Heaven is this self-debasing sin! With those addicted to it, all the array of Bible argument combined with historical proof is not sufficient to remove the self-righteous film so securely drawn over their eyes. The prophet Ezekiel (12:2) describes them perfectly, when he says, “Which have eyes to see, and see not; they have ears to hear, and hear not.”
Not a few of this class look down upon us, as the Philistine did upon David, when he boast ingly declared what he would do, if David ventured to approach him. While the young stripling reminded him that he came “in the name of the Lord of hosts, the God of the armies of Israel, whom he had defied,” the result proved an entire defeat of the whole army of boasters; while victory turned on Israel’s side. Would that we had more of that firm reliance upon God which David possessed.
Not long since an M. E. elder of this city, having failed to meet the array of arguments on the immortality question, made an effort to expose us to ridicule, by a ludicrous mention of our style of dress. After using expressions much beneath the dignity of a gentleman, he stated that “we were like the Mormons, with the one exception: plurality of wives; but as we were not very numerous, we would not do much hurt in the world.”
Though it proved to be food for a portion of his congregation, the more intelligent felt mortified at his futile effort to injure us; while some nonprofessors remarked that we were more like the Methodists fifty years ago than either himself or people; for at that time, you could pick out Methodists by their plain dress, as well as Adventists now by their short dress; and one individual (whose father was a Methodist preacher before his decease, and two of his father’s brothers still occupy that position) stated that he would “never hear him again till he was found reproving his own people for loading themselves with jewelry, disfiguring their heads with false hair, and their persons worse, by trying to keep pace with prevailing fashions of the age.”
It would scarcely seem possible that professed Christians of the nineteenth century had ever read the apostle Peter’s advice to the churches. It might be well for this reason to quote it entire:
“Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel; but let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price. For after this manner in the old time the holy women also, who trusted in God, adorned themselves.”
Isaiah 3:16–26, might be read in connection with 1 Pet. 3:3, 4, 5, showing the result of pride and haughtiness in the daughters of Zion.
May the Lord help his people in this age of pride and self-righteousness, to seek meekness, and seek righteousness, that we may be hid in the day of his anger. Zeph. 2:3.
M. C. S. TRUESDAIL.
Monroe, Wis.
This Life.
By A. S. Nason
IF this life were all, if we could look to no blissful hereafter, then indeed might we droop in despair. The lot of all here is mixed with suffering and sorrow. There is no brow that does not wear its crown of thorns. Sickness and death will take up their abode in the fairest homes, and the cold clouds of the valley ofttimes hide from us our dearest treasures. What consolation is there for the stricken mourner if no ray of hope pierces the darkness of the tomb? If he has no faith in Him who has said, “I am the resurrection and the life”?
There is nothing in all the wide world on which the tempest-tossed soul can rest but the religion of Jesus. Ask the man whose locks are white with age, who has toiled all his life long for gold, if his riches yield him satisfaction, and he will tell you, No.
And yet though religion is all that can really benefit any, how lightly is it esteemed. The world! the world! is the cry of nearly all. Give me this first and perhaps afterwards I will attend to eternal things. Oh, fatal mistake! How many will rush on in striving to gratify pride and ambition until it is too late to be saved.
I feel deeply for those who are held in bondage by the power of Satan. I know what it is to be bound by his terrible fetters. I have felt the wretchedness and despair that comes of serving this arch foe, and only the power of Jesus was able to snatch me from the pit into which I had fallen. Oh! let my mouth be filled with praise, that I have been enabled to obtain so great salvation.
Why was such matchless love extended to one so unworthy as I? Shall I ever murmur after all the Lord has done for me? Shall my poor heart sink in despondency while eternal life is before me?
If those of us who are striving to follow the Saviour could realize the glorious future so soon to be unfolded to our view, we should never be dismayed when storms arise. But in the strife and perplexity of daily cares we often lose sight of our heavenly Guide, and then doubts and darkness fill our minds. But thanks be to God, the struggle cannot last much longer. Let us each gird on the armor anew, and fight earnestly for ourselves and for those who are perishing around us. Some few may be gathered through our influence, and if one soul be saved through our efforts, it will repay a lifetime of suffering here. Let us hasten; we have no time for resting. It is labor, earnest labor that will keep our armor bright. “Ye fearful souls, fresh courage take.” Soon, if faithful, we shall be crowned victorious in the city of our God.
A. S. NASON.
Lynn, Mass.
Lotteries and Gift Enterprises.
By D. Hildreth
GAMBLING in one form or another has become very common. I can well remember when public opinion was against this vice, and it was confined to narrow limits. But year by year it has grown until it has assumed enormous proportions. The meshes of this vice are spread all through the business transactions of community, and have invaded the sacred domain of the church. You are asked to buy a candy box because it contains a prize. You are requested to buy a box of collars because it contains a prize. You are induced to go to the concert because every one who buys a ticket gets an envelope which contains either a blank, or a prize worth from twenty-five cents to fifty dollars, and here is an additional inducement to attend the concert, and a form of gambling which seems to be entirely harmless.
The regular gambling saloon where money is put up and a game played for the stakes, is only one thread in the web of evil, and is harmless compared with other forms of this vice. Games of chance are getting to be very common, and are associated with business, pleasure and religion; and it becomes those who wish to keep the commandments of God to consider well the principle which underlies this whole thing. If it is right, then we can join with the rest and take our chances of losing a few dollars, or making a few dollars or a few thousands.
If the lottery business is an evil, it is terrible to think of the influences and inducements that are thrown around it. It is not confined to narrow limits. Firms and corporations organize gigantic schemes where the prizes amount to hundreds of thousands of dollars. And the churches have opened their doors and turned the temples of God which have been dedicated to his service into gambling saloons, thus giving the influence and sanction of the church of Jesus Christ to this infamous practice. If this practice is wrong, it is time the principle on which it rests should be thoroughly understood. Every action is right or wrong compared with that great standard, the law of God. A takes chances in a lottery for which he pays ten dollars. He gets a blank and receives nothing. B pays ten dollars and draws a prize worth five hundred dollars. Now let us look at this transaction in every possible light and see if it is right.
1. Considered simply as a business transaction it is a fraud, because there is no equivalent for the money. When you buy a piece of cloth at a store, you give the merchant an equivalent for it, namely, money; and the merchant gives you an equivalent for your money, namely, cloth. If you buy a horse or any article whatever, whether you pay for it in money, wheat, wood, or anything else, there is an equivalent given and received by both parties. In the case before us, the lottery owner has ten dollars of A’s money for which he has given no equivalent. B has received $490 for which he has given no equivalent.
2. And more than this, there is not a shadow of a consideration in the matter. You may give to C one hundred dollars, because he is a relative and has claims upon you; you may give D ten dollars, because he is preaching the gospel and should be sustained; you may give E five dollars, because he is sick and cannot earn his bread, and in case of a gift there is always some consideration.
3. Let us consider A and B as Christians and consequently stewards of the Lord. A is enjoined in the Scriptures to give of his Lord’s money for worthy objects which are plainly specified, but when A gives an account of his stewardship, what excuse will he make to his Lord for giving of his money to a professed swindler? For those that follow lottery business are nothing more nor less than swindlers, and were it not for the perverted morals of community, would be prosecuted as such. They follow it to make money, and do make money at it. But what135about B? He has $490 which he did not obtain legitimately. I infer from Deut. 23:18, that money which is not honorably and legitimately obtained, cannot be used in the Lord’s cause. A Christian must feel at least uncomfortable who has money in his pocket that he cannot use in his Master’s service.
4. What is the moral effects of gambling in its varied forms? Anything but good. In olden times when moral principle had a much deeper hold on the community than it has now, it was considered a vice. Has it become so modified and improved that it is now virtuous? Nay, verily. What is wrong at one time, is wrong at all times, and under any phase which it may assume.
Pretended communications with the dead, was wrong in the time of Moses and is wrong now, though it has assumed an entirely different phase.
The authorities of a certain city recently took measures to abate the gift enterprise business, on account of its moral and pecuniary damage to the city; and I know from personal knowledge that these same authorities cannot be suspected of having better morals than the average of citizens.
Does gambling tend to industry or idleness? Who patronize gift enterprises? It is generally those that are inclined to idleness and dissipation. The industrious mechanic and prosperous merchant seldom risk money in such uncertain investments, but it is that class who are not closely following some honorable avocation. It is the loungers and idlers who wish to make money without working for it that patronize these concerns. That this class should fall into this practice is not much wonder, but that good and reliable citizens should countenance this thing is a great calamity; and that Christians and Christian ministers should encourage this vice is terrible to think of. It seems as though the foundations of society were fast breaking up.
5. The principle of gambling is financially unsound. One man buys a farm and improves it, another buys a lot and builds a house on it, several others build a railroad, and so on. Well-cultivated farms, thriving cities and villages, railroads, telegraphs, in fact, all the comforts, conveniences and luxuries, wealth and happiness, of the nation, come through the patient toil of its industrious citizens. Labor and capital continually add to themselves instead of diminishing. But what about gambling considered as a business? What advantage is there in simply changing money from one man’s pocket to another? Manifestly none, and money obtained in this way is generally squandered. Money earned by patient labor is carefully expended; but if it comes without effort, it is not appreciated; and “easy come, easy go” is a true maxim. Useful employment is beneficial to individuals and to society as a whole, but gambling is not.
Suppose ten men enter a room with one hundred dollars each and spend a day in playing games for each other’s money, what will be the result? When the day is past, perhaps one man will have ten dollars, another fifty, another one hundred, another five hundred. Let them do the same every day for a week, for a month, for a year, what is the advantage to the ten men taken collectively? Manifestly none. The one thousand dollars which they had at the beginning cannot be increased a single dollar by this process, be it continued longer or shorter. Here is time spent without any advantage to the ten men collectively or to society. Time spent without useful employment is idleness, and here is idleness of the worst type, for the idler indulges the hope of good luck at some future time, and so have money without working for it; and if he should get money in this way, he certainly would not work as long as it lasted.
And then gambling is very exciting, and tends to disputes and contentions with more or less serious consequences. It also leads to cheating and deception for the sake of gain. And here is the principle and effects of this whole business, a useless waste of time, and demoralizing effects on those who engage in it. It makes no difference if those who are considered great and good countenance it. It makes no difference if the majority practice it. That does not make it right. Every Christian and true citizen should discountenance it as something that is undermining the morals of society. Every one should have a principle in this matter in order to be able to resist temptation to engage in this practice. Some friend may ask you to engage in a lottery scheme simply as a personal favor, or you may be persuaded to go with the rest in something that looks very harmless, but the safest plan is to let it entirely alone. A clear conscience is a pearl of great price, and a principle should never be deserted even if circumstances seem to justify it, for if we step over the line once, we shall be more apt to do it again, and then again until the power of principle has little or no hold upon us. We should if possible have our minds made up as to what is duty in every respect and then perform it, leaving the consequences with Him whose law we are trying to obey.
D. HILDRETH.
Hannibal, Mo.
WHO TEACHES BEST?
By W. Poole Balfern
He teaches best who best doth learn;
We give what we receive;
We cannot give unless we get—
Let none their hearts deceive.
He teaches best who best doth pray;
Enriched by prayer, we give.
Our cries and tears bring down the rain
Which makes the seed to live.
He teaches best who best doth live;
'Tis thus the truth we know;
The power which living hearts doth win
From earnest lives must flow.
He teaches best who best doth love;
This quickens, yet controls;
This grace must live and reign in those
Whose aim is to win souls.
He teaches best who best doth show
The merits of Christ's death,
Through whose kind words true love doth glow,
And breathe in every breath.
— W. Poole Balfern.
Missionary Work in Iowa.
By H. Nicola; Jeremiah Rhodes
BRETHREN NICOLA and Mitchel were with us at this place last Sabbath and first day. There was a goodly number of brethren from the neighboring churches present. And all seemed to enjoy a portion of the Spirit of the Lord. The brethren spoke in all six discourses; and on each day there was prayer and social meeting, all the allotted time being well filled up, many testifying to the goodness of God, their firm determinations to be overcomers, and their love for “present truth.” It was indeed a refreshing season. At the close of the meeting we repaired to the water to administer the ordinance of baptism.
On first-day, there was a meeting at 9:30 A. M. for the purpose of organizing a Tract and Missionary Society for district No. 6 of the Iowa and Nebraska Conference. Bro. H. Nicola in the chair. The meeting was opened by prayer, after which Bro. Nicola read the Constitution. Jeremiah Rhodes was then chosen Secretary, and Robert Leggit, Treasurer. Bro. Caldwell, Librarian for the Decatur church, Noble Johnson for the Osceola church, and Bro. Thompson Lowery for the Woodburn church. Thirty-three became members of the Society. Motion by Bro. Fletcher that the Secretary furnish the minutes of this meeting for publication in the REVIEW. Adopted. After this the meeting adjourned. H. NICOLA, Pres. JEREMIAH RHODES, Sec.
Sister A. M. Treadwell Requests Prayers for Kansas Work
SISTER A. M. Treadwell writes from Kansas:
We ask an interest in the prayers of God’s dear children in behalf of the cause in Kansas. We long to see the truth in a growing condition in the various departments here, and those added to the church that shall be saved.
Thoughts on Vows, Promises, and Overcoming
By P. C. Rodman
Thoughts.
Our yearly gathering for 1872 in New England for a camp-meeting is past. The vows and promises there made are being performed or forgotten.
If we are performing the vows and promises there made, then we are by our course inviting holy angels to help us; and if we persevere in our efforts to overcome, confessing and forsaking all our sins, the Lord is faithful and just to forgive us our sins and to cleanse us from all unrighteousness, and will permit angels to lead and protect us through the perils of the last days, as we walk in his counsel, denying ourselves of all ungodliness and worldly lusts, living soberly, righteously, and godly in this present world, looking for that blessed hope and the glorious appearing of the great God and our Saviour Jesus Christ. Then may we expect the angels to protect us through the time of trouble and at the bidding of the Saviour convey us to those mansions of bliss Jesus has gone to prepare.
I have been too careless and have not strictly heeded all the counsel of God, as I have known it applied to my case, in remarks by God's servant when made directly to me; and when reading the testimonies to others, frequently some things pointed out in others, for them to correct and overcome, I needed to correct and overcome in myself. I have made effort to do so, but have not always been as diligent and persevering as I should have been. I much regret this; for I am not prepared to be as useful in the cause as I might have been, hence I have not only robbed my own soul, but God and his cause. I ask myself, Is there forgiveness for me? 1 John 1: 7-10; James 5: 11-16. Such passages lead me to hope and make more earnest efforts to overcome, yes, to agonize to enter in.
It appears to me we cannot too highly prize the Bible and the gift of the Spirit of God in the testimonies, it has enabled his servant to bear to his people in these days when darkness and error prevails over the masses, to counsel and comfort his people. The Good Shepherd comes very near; and is he not saying to us, He that hath an ear, let him hear? Pray for me, that I may be sound in the work of the Lord, and be complete in him, success attend my efforts to win souls to the truth and to God, now, and I be found among the ransomed host on Mount Zion at last. P. C. Rodman.
Flushing, Mich.
By S. H. Lane
AFTER an absence of four weeks I returned to this place to follow up the good work which was commenced a few weeks since while laboring with the tent at this point.
The interest to hear the truth is still good. Meetings have been sustained each Sabbath, and a prayer-meeting each Thursday evening. The friends have leased a house in which to hold meetings for one year.
Last Sabbath about one hundred were present, the most of whom were Sabbath-keepers. After a short discourse, we enjoyed an excellent social meeting. The time was well filled up with short, heart-cheering testimonies. Often two would rise at the same time to speak. Fifty or more testimonies were given. Many good resolutions well wet down with tears were made. We seldom enjoy such a good meeting. Praise the Lord for his willingness to bless.
Bro. Van Horn joins me in labor in a few days. We shall endeavor with the help of the Lord to follow up the work until an organization is perfected. We also desire to labor in new fields in this immediate vicinity. We hope to be remembered in prayer by all who love the cause of present truth.
S. H. LANE.
Aroostook Co., Me.
By J. B. Goodrich
AFTER the close of our good camp-meeting which has been reported by others, I stopped a few days at home, and then returned to this place and found the most of those that embraced the truth during the tent meeting firm, although ministers had been here and preached against us, and done all they could to discourage and drive them from the Sabbath; and false reports had been circulated. Yet some new ones had taken up the cross, and seem firm in the truth; and I was informed that one person said if they should come and preach one more discourse against us, he should be a Sabbath-keeper, although he did not attend any of our meetings in the tent.
During our absence from the place the interest had decreased some, but it seems to be increasing again now. The Lord has not left the place, but his Spirit is with us in our meetings to impress the minds of the hearers with the importance of his truth. God is raising up some in this place to defend his truth. To him be all the glory.
The third angel’s message must be given. The world must hear it, and all that will, may obey the voice of the angel and “keep the commandments of God and the faith of Jesus,” Rev. 14:12, and have right to the tree of life, and enter in through the gates into the city. Rev. 22:14. Pray for us.
J. B. GOODRICH.
Bridgewater, Sept. 24, 1872.
Cain’s Substitute.
How passing strange it was that the first-born of the human race became a murderer; and that his victim should have been his own brother; and, if possible, stranger still, it came concerning the law of their God, of religious variance, and because his victim was true and himself false to God’s commandments. Since the time of that horrid event, the same terrible tragedy has in various forms and for similar reasons been repeated a million times.
There is an untold lesson in the brief history of Cain the world would do well, even yet, to consider. God in his wisdom had determined that no sin could be atoned for without the shedding of blood, and this he doubtless communicated to Adam and his sons. Abel respected God’s wisdom as authority, and was pleased to secure his favor and his approbation in the way he proposed to grant it. He therefore brought a lamb from his flock to the altar, and God manifested his pleasure by lighting the altar with celestial fire. But Cain, like thousands that follow his example, reasoned, perhaps, thus: “God has said a lamb; but then it matters little. What is the difference? There is no salvation in a lamb. There is just as much virtue in one sacrifice as another. It is nothing but a simple ordinance, an outward sign of an inward state. I am willing to risk it.” Yes, and he did risk it; but God would not risk it. But if Cain had offered his substitute in faith, some one may ask, would he not have been accepted at the altar? No; and besides, Cain could not offer a thing in faith which God had never commanded to be done. Nor can any other man. It is willful presumption, not faith, that brings what God has not commanded to his altars. Obedience consists in doing just what God has declared to be his will.
“But Cain offered his flour instead of a lamb.” Yes, and the “instead” was the willful, foolish part of the whole affair. All human substitutes for divine laws are miserable insults to divine authority, and forever must remain so. The Lord said to the disobedient and crest-fallen Cain: “Why art thou wroth? and why is thy countenance fallen? If thou doest well, shalt thou not be accepted?” Cain did not do well, because he did not do the thing required. Cain’s offering was doubly defective; it lacked obedience and faith; and either was enough to insure its rejection. But we learn another important lesson from this primeval tragedy, namely: Who have the world’s persecutors been, and will continue to be? Men that take the gospel from the lips of Christ, and are satisfied to preach and practice it just as he delivered it, can never persecute their fellow-men. Like Cain, they must first reject the law of God and substitute their own will; and then give them civil power and they will make first-class persecutors. This is human nature. We must be delivered from this present evil world according to the will of God. The gospel contains that will. Reject any part of the gospel and you reject a part of God’s will. Cain set aside one requirement, and failed. We may fail by doing a like thing.—Golden Censer.
Growth in Grace
By Robert Hall
Grow in grace; because this is the only way you can be certain that you have any grace at all. If we aim not at growth in grace, we have never been converted to godliness. He that is satisfied with his attainments, has attained nothing. He that sees so little of the promises of the inward, transforming, elevating influences of graces, as to think that he has attained all he can desire, has never understood the first elements of the Christian life which aspires after perfection; we have desires awakened which nothing but complete holiness will satisfy. He who says he is content with his progress, has never set out to Heaven.—Robert Hall.
THE OLD CHURCH-YARD.
By J. F. Hovey
O, COME COME with me to the old church-yard,
For I well know the path through the soft green-sward,
Our friends slumber there we were wont to regard
We can trace out their names in the old church-yard.
O, mourn not for them, their grief is all o'er;
O, weep not for them! for they weep no more,
For deep is their sleep, though now cold and hard
Their pillow may be in the old church-yard.
I know it seems hard when friends depart,
To tear them away from a broken heart;
I know that the joys of life seem marred,
When we follow our friends to the old church-yard.
But were I at rest beneath yon tree,
Why should you weep, dear friends, for me?
I am wayworn and sad, only then you regard,
The rest that I seek is in the old church-yard.
Our friends linger there in the sweetest repose,
Released from the world's sad bereavements and woes.
Oh! who would not rest with the friends they regard
In quietude sweet, in the old church-yard.
We'll rest in the hope of that glorious day,
When beauty shall spring from the prison of clay;
When Gabriel's voice and the trump of the Lord,
Shall awaken the dead from the old church-yard.
O, weep not for me; I am anxious to go
To that haven of rest where tears never flow.
I fear not to enter that dark, lonely ward,
For soon shall I rise from the old church-yard.
Yes, soon shall I join in that heavenly band
Of glorified ones at my Saviour's right hand,
Forever to dwell in bright mansions prepared
For the saints who shall rise from the old church-yard.
J. F. HOVEY.
The Soul’s Hidden Life.
An unrestrained flow of talk is a sure sign of a trifling, dissipated mind; and no one can turn readily from useless, frivolous conversation to recollected prayer, or spiritual reading, so as to profit by them. But there is another kind of silence to be cultivated besides that of the tongue as regards others. I mean silence as regards one’s self—restraining the imagination, not permitting it to dwell overmuch on what we have heard or said, not engaging in the fantasmagoria of picture-thoughts, whether of the past or future. How hard this is, those only who have struggled with the difficulty know! And yet how necessary it is; for how can we hope to hear God’s voice amid the invisible, but no less real, whirl of moral dissipation which such a mental habit induces? How can we gather those wandering thoughts into a recollected attitude of prayer? Be sure that you have made no small progress in the spiritual life when you can control your imagination so as to fix it on the duty and occupation actually existing, to the exclusion of the crowd of thoughts which are perpetually sweeping across the mind. No doubt, you cannot prevent those thoughts from arising; but you can prevent yourself from dwelling on them; you can put them aside, you can check the self-complacency, or irritation, or earthly longings which feed them, and by the practice of such interior mortification, you will attain that spirit of inward silence which draws the soul into a close intercourse with God.
You must resolve not to be disheartened, but even if you were to fall a hundred times a day, determined to rise up each time, and go onward. What will it matter if you have fallen by the way, if you reach your journey’s end safely at last? God will forgive the falls; they often are caused by undue haste, which prevents us from taking fitting precautions, or, with timid souls, from a perpetual looking round for imaginary dangers which cause them to stumble.
If God requires anything of us, we have no right to draw back under the pretext that we are liable to commit some fault in obeying. It is better to obey imperfectly than not at all. Perhaps you ought to rebuke some one dependent on you, but you are silent for fear of giving way to vehemence; or you avoid the society of certain persons, because they make you cross and impatient. How are you to attain self-control if you shun all occasions of practicing it? Is not such self-choosing a greater fault than those into which you fear to fall? Aim at a steady mind to do right; go wherever duty calls you, and believe firmly that God is an indulgent Father, and will forgive the faults which take our weakness by surprise in spite of our sincere desire to please him.
A holy man writes to one of his children (a religious novice), “If you can learn to walk slowly, and speak slowly, I shall have hopes of you.”—Pere Jean Nicolas Grou.