"IN the revised edition of the Christian appendage to the Bible, the word ‘hell’ is substituted by ‘hades.’ This is right because the newly selected word carries the reader back to the origin of the idea it expresses, the Greek mythology. In our Bible the word as well as the idea of hell is unknown."—Jewish Advance.
We have been accustomed to give our Jewish friends credit for much learning, and think that, as a general thing, their editors are not a whit behind their Gentile brethren in either ability or education. And the fact is often made painfully evident that they are not a whit behind their uncircumcised brethren in the weaknesses of humanity, especially in national and religious prejudice. On what ground except that of prejudice shall we account for such a statement as the above from the Jewish Advance? An innuendo goes a great way with a certain class, but it will never bear close examination. They who have something which will bear examination seldom deal in such things as slurs.
As far as the Jews truly respect their Bible, so far we respect their faith, for we have the highest regard for their Bible. But, unfortunately, we seldom find one who has anything more than a nominal regard for their sacred writings. As too many professed Christians, they live on the faith of their fathers; more anxious to prove their lineal descent than to imitate the faith and piety of their ancestors. We could illustrate this by many facts coming under our observation, but we turn to the statements of the Advance.
It is very safe to say that the word hell is not in the Hebrew Bible. It is not; nor is any other word there of Anglo-Saxon origin! But this is the only safe part of its affirmation.
It sounds strange to hear hades called the "newly-selected word," when every one must know that it is the original Greek word, and not a translation adopted by the revisers. And it is not difficult to show that the idea conveyed by the word hades is one that largely prevailed among the Hebrews, and is very common in the Hebrew Scriptures.
The Septuagint is a rendering of the Old Testament, or Hebrew Bible, into Greek. There is no question that it is over two thousand years old; that it was popular among the Jews themselves; and it was extensively used in Palestine in the days of Jesus of Nazareth. The quotations from "the Scriptures," in the New Testament, seem to have been taken from it, which fact alone is sufficient to prove that it was in common use in that age. Now the word sheol occurs in the Hebrew Scriptures 65 times; and it is rendered hades 61 times in the Septuagint. An expression in Ps. 16:10, "Thou wilt not leave my soul in sheol," is quoted in Acts 2:27, and hades is there used for sheol. This is decisive that hades was considered the equivalent of sheol by all classes in that age.
And with this agree the Lexicons. Gesenius, than whom there is no higher authority among lexicographers, says—(because of the importance of his testimony we copy at some length):—
*Sheol, Hades, Orcus, the under world. Sept. usually hades, once thanatos, 2 Sam. 22:6; a vast subterraneous place, Job 11:8; Deut. 32:22; full of thickest darkness, Job 10:21, 22 (but see Isa. 14:9, sq.), where dwell the shades of the dead (rephaim q. v.), Ps. 30:4; 86:13; 89:49; Prov. 23:14; to which are poetically ascribed valleys, Prov. 9:18, and also gates and bars, Isa. 38:10; Job 17:16. The dying are said to go down to sheol, Num. 6:30; Eze. 31:15, 17; poet. Job 7:9; Ps. 55:16; comp. horrid sheolah, to bring down to sheol, Gen. 42:38; 1 Ki. 2:9. Those who save the life of any one are said to deliver from the hand (power) of sheol, Hos. 13:14; Ps. 49:16. Elsewhere sheol is said to devour all, Prov. 1:12; to be insatiable, Prov. 30:16; Isa. 5:14; to be stern and cruel, Cant. 8:7. To it by prosopopœia ["includes personification but is more extensive in signification"--Webster.] are ascribed snares, with which it lies in wait for men, Ps. 18:6; 2 Sam. 22:6; and those who escape death are said to have made a covenant with sheol, Isa. 28:15, 18. Poet. and by meton. sheol is put for its inhabitants, or rather is personified, Isa. 14:9; 38:18; comp. Ps. 6:6. See espec. Num. 16:30, sq. Chald. and Talmud the same.—As to the etymology, sheol comes from root shah-al I. and is i. q. sheol, a cavity, a hollow, subterranean place; just as the Germ. hölle, hell, is originally the same with höhle a hollow, cavern, and Latin cœlum, is from Gr. koillos, hollow."
The verb shah-al from which it is derived, Gesenius defines: "to dig, to excavate, to hollow out; hence, sheol, hades. pr. a hollow place under ground."
The only idea connected with hades which can be traced to heathen mythology is that "the shades of the dead" dwell there, and Gesenius speaks this of sheol.
Where, then, is the reason for the statement of the Advance? The idea of "the shades of the dead" being conscious in hades is entirely of heathen origin. Those Scripture expressions from which is inferred that "the shades" are conscious in sheol are purely poetic, as Isa. 14:9-15; for it is positively declared that there is no knowledge in sheol; Eccl. 9:5, 10. That there is no remembrance of God nor giving thanks in sheol; Ps. 6:5. It is a land of darkness and forgetfulness; Ps. 88:10-12. As Gesenius says of Job 10:21, 22, "full of thickest darkness." So far from the Advance being correct, the truth is that whatever is predicable of hades, the same is likewise predicable of sheol.
The terms are given as equivalents in the lexicons.
They are used as equivalents in the versions of the Old Testament.
They are treated as equivalents in the Old and New Testaments.
They are always spoken of as being down—never up. Num. 16:30; "They go down quick into sheol;" and many other places. Matt. 11:23; "And thou, Capernium, which art exalted unto heaven, shall be brought down to hades."
They are used as objects of threats—never of promises. Matt. 11:23, as above. Ps. 9:17; "The wicked shall be turned into sheol."
The saints will be redeemed from them. "Thou wilt not leave my soul in sheol." Ps. 16:10. "God will redeem my soul from the power of sheol," Ps. 49:15. "I will ransom them from the power of sheol," Hos. 13:14. In the resurrection the saints will sing: "O hades, where is thy victory?" 1 Cor. 15:55.
They will be destroyed. "O sheol, I will be thy destruction." Hos. 13:14. "And death and hades were cast into the lake of fire." Rev. 20:14.
We say "they," for convenience, but there are not two places—one sheol, another hades. They are identical; the two expressions refer to the same thing.
That the now popular idea of hell is not in the Hebrew Bible is true. But the Old Testament clearly teaches, as does the New, a future Judgment, a resurrection of the dead, and future rewards to both the righteous and the wicked. These truths cannot be denied without denying the whole Bible. These are the important things for all to consider, for on our own actions depends our final destiny.
SELF-ASSERTING IGNORANCE.
By Editor
THE following paragraph we cut from a Christian Advocate. As a matter of justice we will state that it came across the mountains—California is not responsible for it:—
“The writer, with the whole host of these Seventh-day Adventists, seems never to have learned that the word Sabbath was applied in the Scriptures to divers great festivals, as well as to the seventh day, but they take it for granted that whenever and wherever the word occurs it refers to the seventh day, and to that alone. This is one of their many capital errors. To make this particular application of the word to one day only, when in fact it was applied to a number of days, is of course a grievous error.”
If that Advocate supposes that Seventh-day Adventists are ignorant of the fact that there were festival or annual sabbaths as well as a weekly Sabbath, then its ignorance is as inexcusable as it is surprising. That they take for granted that wherever the word Sabbath occurs in the Bible it refers to the seventh day alone, is a statement which will amuse those who are not singularly ignorant of the state of the Sabbath controversy. Indeed, all who are acquainted with us, and do not, as this Advocate, affirm whereof they are utterly ignorant, know that we deny that the word, sabbaths, in Col. 2 : 16 refers to the seventh day, or to the weekly Sabbath, but does refer to the festival sabbaths enjoined in the law of Moses.
We suppose there must be many readers of this Advocate who are as ignorant of us as is the editor who wrote the article. Yet it seems strange that anybody in the land could be made to believe that statement is true. We would fain believe that the editor is not so grossly ignorant as his writing would imply; but then we should be compelled also to believe that he was stating an untruth willfully, to impose upon his readers, and to cast a slur unjustly upon his neighbors. We are not so uncharitable as to believe that of him, and therefore we give him the benefit of a claim to most unexampled ignorance. Not a very good refuge for the editor of an important denominational journal, but it is the only one left to him.
The controversy which is current on the Sabbath question is not concerning yearly or festival sabbaths. In behalf of these we have never urged a word. Now we will ask the Advocate a question: Does the Bible speak of more than one weekly Sabbath? Does it ever call any day of the week the Sabbath beside the seventh day?
This question is open to all, in every latitude and longitude, though, in connection with this article, calculated especially for the valley of the Mississippi.
DR. YOUNG ON "TAH-VAL."
By Editor
WE have been examining and using "Young's Bible Concordance," and find it a help in many respects. It is well worth the attention of any student. In the "Publishers' Preface" there is noticed one characteristic which is of special value, as follows:—
"It gives with each English word the Hebrew or Greek original word from which it is translated, with its literal meaning."
This is a convenience to the scholar who wishes to know the original, when he has not a lexicon or concordance of the other language at hand. We found it of value on our late visit to Washington and Oregon.
But we found some defects in it, chief of which is its definition of the Hebrew word tah-val. In preparing our pamphlet on Baptism we examined this word carefully, both in the lexicons and in its usage, and made a table, giving every instance of the use of the word in the Hebrew Scriptures, with its rendering in our English Version, and also in the Septuagint. Our conclusion as there expressed is that there is no idea of sprinkling in the word tah-val. It is once translated plunge, in Job 9:31; and dip in every other instance. The Septuagint renders it emolunan in Gen. 37:31, which word is rendered defile in the New Testament; in every other instance in the Septuagint it is rendered by bapto in some of its forms, which signifies only to dip.
We were greatly astonished to find that Dr. Young translated it, "To moisten, to besprinkle." While it was in our thoughts to notice this most singular freak of a learned man's mind, we found in the Herald of Truth an article on the subject by Dr. J. B. Tombes, Baptist minister of Anaheim, Cal. Dr. Tombes has had good opportunities to be able to give a just criticism of Dr. Young's translation, or really, mistranslation, and he has well improved them as shown in his article.
It is our intention to copy the article of Dr. Tombes as soon as the state of our columns will permit.
RELIGIOUS INFIDELITY AGAINST THE SABBATH.
By Ellet Joseph Waggoner
BY E. J. WAGGONER.
IN noticing a statement of the Christian Union that the account of the creation and the fall of man as given by Moses was a mere matter of tradition, and not a revelation from God, we saw that the truthfulness of the whole Bible depends on the truthfulness of the writings of Moses. If they are not what they purport to be, plain declarations of facts, given by inspiration of God, then the entire Bible is unreliable, and the whole fabric of the Christian religion falls to the ground. All can see, then, the danger of, in any way, diminishing the confidence of men in this portion of the Bible—the foundation of the whole structure. And yet, strangely enough, this is the very part of which religious teachers are accustomed to speak most slightingly. And their disbelief is the more dangerous that it is veiled under a semblance of belief. Men can be on their guard against an open enemy, but the insidious foe that comes under the guise of friendship, can destroy the strongest. So the rantings of the atheist may make no impression, but the teachings of such as one virtually repudiating the very groundwork of the Bible while professing reverence for it, cannot fail to lead some astray.
In the article noticed, the following passage occurred:—
"The essential truths in the first chapters of Genesis are the religious truths, and these are unaffected by the question whether the story is to be regarded as purely historical, or partially allegorical and parabolic."
As stated before, the first chapters of Genesis have not the appearance of an allegory, but are given with as much positiveness as is the account of the departure of the Israelites from Egypt, and their journeyings through the wilderness. Now the only things in the first chapters of Genesis that pertain to religion, are the creation and the fall of man, and if these be not true, what religious truth can they teach? If these are allegorical are not the gospels also allegorical? The plan of redemption can be no more extensive than the fall, and if this is allegorical, that must certainly be. Then the prophecies of David and Isaiah concerning Christ are of no account. The statement of the angel concerning Jesus, "Thou shalt call his name Jesus; for he shall save his people from their sins," must be a myth also; for if the story of the fall of man be not true, there is no such thing as sin, and consequently no need of a Saviour.
It must not be supposed, however, that those professed religious teachers who discredit the Mosaic account of creation, intend to deny the authority of the Bible as a whole. They do not usually look so far ahead for the result of their teachings. But there is a reason for their doubts, and it seems to be made quite plain in the following paragraph from an article on the Sabbath question in quite a prominent religious paper:—
"If we believe that the days of creation were periods, as geology quite conclusively shows, then it is difficult to say which day of our week was first observed as a Sabbath."
It is very evident that the writer of the above paragraph knows that if the days of creation were not long periods, but literal days, then we can tell which day was the Sabbath at first, and what day ought now to be kept. He recognizes the plain fact that the fourth commandment and the first and second chapters of Genesis have the most intimate connection. He might have added that if the days of creation were vast periods, it makes no earthly difference to us what day was first kept as the Sabbath; for since the fourth commandment and Genesis 1 and 2 are so interdependent, if the latter is not literally true, the former cannot be.380But is it true that geology conclusively shows that creation days were not literal days? It has been well said that "whether or not geologists contradict Moses, it is certain that they contradict each other." Although many professed scientists claim that the creation covered a vast period of time, no two of them have ever come within a million years of agreeing as to how long that period was. If a case were in court, and of fifty witnesses each told a different story, their testimony would not be worth much. And after all, the authors of these theories of creation claim no more for them than that they are hypotheses. If a certain stratum is in so many thousand years in forming, and if another stratum was formed in the same manner and at the same rate, then the earth must have been so many millions of years forming itself into its present shape, to say nothing of the myriads of years that it took it to evolve itself from the self-evolved protoplasm. And what is the object of this theorizing. Simply to prove that the Bible is inconsistent with itself. Infidels pound these theories and call them "science"; religious teachers who know a little of science and still less of the Bible, fearful that they may be thought ignorant if they do not acquiesce in everything asserted by "science", eagerly swallow down these theories, reckless of consequences, and with as little understanding of the real point at issue as the ancient Ephesians had, the are ready to exclaim, "Great is science of the nineteenth century!" Let us rather say with Paul, "Yea, let God be true, but every man a liar."
A few words must suffice to show how these so-called scientific theories make the Bible inconsistent with itself. The day is declared to be composed of the "evening and the morning"—the darkness and the light. Gen. 1:5, 8, 13, 19, 23, 31. In verse 16 it is declared that "God made two great lights; the greater light to rule the day, and the lesser light to rule the night." The days mentioned in this chapter, then, are such as are marked by the appearance and disappearance of the sun. To say that they are long periods is to make nonsense of the chapter.
Again in Ex. 20:8-11, we are commanded to do our work in six days, and rest on the seventh, because God, after working six days in creating the heavens and earth, rested on the seventh, as recorded in Gen. 2:1-3. To say that God labored during six long periods, and rested on the seventh, and that he commanded men to do likewise, would be to charge God with folly.
But, says one, it does not seem reasonable that God created the world in six literal days, we cannot comprehend it. Paul says that "the world by wisdom knew not God," and the world by wisdom cannot expect to know his works. Are we not to believe anything that we cannot comprehend? If so our creeds will be exceedingly limited. "Canst thou by searching find out God? Canst thou find out the Almighty to perfection?" If we could comprehend the works of God, he would be on a level with ourselves, and would not be a God worthy of worship. The work of creation is an infinite work, and cannot be grasped by a finite mind. It is just as much beyond the comprehension of man how God could perform the work of creation in a hundred million years, as it is that he could do it in six days. As the child has to receive his first ideas on trust and wait for maturer years to teach him the reason, so in the things pertaining to God, we must, with our limited understanding, accept them as truth, content to "know in part," and wait till the time when we shall "know even as we are known" for their full solution. In regard to those things which relate to our duty to God, the Bible is not obscure. There is no commandment that is more explicit than the fourth. A child can understand it. Indeed, if all spent as much time and energy in trying to ascertain the will of God, as they do in conjectures over what could not benefit them, even if it were possible for them to understand it, none would go astray.
"The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children forever, that we may do all the words of this law." Deut. 29:29.
REPORT FROM NEW ENGLAND.
By S. N. Haskell
Since my return from California, owing to impaired health, I have been able to write but very little, notwithstanding I attended the Iowa, Wisconsin, and Minnesota camp-meetings, reports of which have appeared in the SIGNS, and every other week have held meetings on the Sabbath among our brethren.
The cause in New England is not prospering as we could wish, and yet there are those in all parts of this Conference who are becoming interested and embracing the truth. At different places where we have spent the Sabbath, we have witnessed a degree of the out-pouring of God's spirit, and seen quite a number take their stand with the people of God.
Sabbath, Aug. 6, we were at Washington N. H. This church has been passing through some trials of late, but the Lord came specially near to us on the Sabbath. At the close of the five o'clock meeting, four brothers, sons of Bro. Wm. Farnsworth, who was among the first to embrace the Sabbath at this place in 1844, were baptized. We had designed to leave Sunday morning, but it was thought advisable to hold meetings that day, and thus carry forward the good work already commenced. This meeting was by far one of the most effecting meetings we ever attended. The spirit of God seemed to soften all hearts. Before the close of the opening prayer, hearts began to yield to its influence, and during the three hours, which the meeting continued, there was scarcely an exceptional dry eye in the assembly. One sister, for the first time, took her stand to unite with the people of God to keep his commandments. When she arose, and said, "I will confess my Lord and follow in the path of duty for Christ's sake," the spirit of God touched every heart. At the close of the meeting she and another sister were also baptized.
It was at this place that the Sabbath was first introduced among Adventists. This was thirty-seven years ago this present season; and it was in the same body of water that, at that time, a few of the older members of the church, now living here, were baptized. Since then some have moved away, a few have renounced the faith, while still more have died, and yet they have had accessions so that a larger number now belong to the church than at first embraced the Sabbath. From these hills, among which the light first broke out, this truth has spread from the Atlantic to the Pacific, and from the British possessions on the north to the gulf of Mexico on the south; also in the islands of the sea; and in nearly every civilized nation in the world there are witnesses to the Sabbath reform connected with the doctrine of the second advent. Those who first took their stand on God's commandments, looking for Christ to come in the clouds of heaven, had not the most distant idea of ever seeing what is seen to-day in this respect. Truly, this work is of God.
S. N. HASKELL.
Aug. 3
FROM THE FIELD.
MICHIGAN, Reese, Tuscola Co.—The truth is slowly yet steadily gaining ground at this place. There are fifteen or more keeping the Sabbath as the result of our meetings thus far, with a fair prospect of others. As the work accumulates on our hands, we earnestly desire that it may all be wrought in God. Please aid us by your prayers.
WM. OSTRANDER.
ALBERT WEEKS.
Aug. 3
Coldwater.—Brn. E. P. Daniels and A. W. Bather, report good and successful meetings in Coldwater, though annoyed by a fanatical class of “new light saints.” Nine have commenced the observance of the Sabbath.
Charlotte.—Eld. Burrill has been holding tent-meetings in Charlotte. On Sabbath, July 30, eleven came forward for prayers, most of them making their first start in the Christian way. On Sunday, five were baptized.
Camden.—Brn. Lamson, Lane, and Burnham report an excellent interest in Camden, Hillsdale Co. Aug. 1 they said: “Last evening there were, by actual count, two hundred and ten carriages, wagons, etc., in plain view from the tent, and many more farther away. It is God’s work, and the “warning voice of prophecy” will find its way to many hearts. Neither haying nor harvest has affected our audiences in the least, as far as we can see, and nearly every night there are people at our tent from three States,—Ohio, Indiana, and Michigan, some coming a distance of ten miles.
TEXAS, Granbury, Hood Co.—About thirty new ones are keeping the Sabbath here now, and we hear of others almost daily. Eleven were baptized on Monday the 25th, in the Brazos River. We have sold over fifty dollars’ worth of books, and twenty dollars’ worth of Bibles. Obtained several subscribers for our periodicals.
The citizens of Granbury have shown themselves a kind, liberal, and hospitable people in their treatment of our tent company since we have been in this place, by opening their houses to our brethren, and extending other liberalities to them while they where attending the arbor meeting. They also gave us a liberal hearing and preserved the best of order. Since the first night, when the tackle rope was cut, rowdyism has been at a great discount, and perfect order maintained. The cutting of that rope, and disturbing public worship that night has cost the parties an aggregate of $270.00, fines and costs,—a very good item to illustrate the character of Texas laws and the manner in which the authorities execute them. The one who cut the rope is now in jail in another county for stealing a horse.
R. M. KILGORE.
PENNSYLVANIA.—Brother H. T. Hoover reports six persons having embraced the truth in Georgetown, Newcastle, and Beaver Falls.
MINNESOTA, Warsaw.—We have held meetings at this place about three weeks, but have been compelled to stop on account of harvest. Eight are keeping the Sabbath; others are convinced and have promised to obey. The interest is still good, and we are of good courage. We never felt more in earnest in the work than now.
G. A. DIMMICK.
D. C. BURCH.
July 30.
ILLINOIS, Rossville, Vermillion Co.—Bro. Paul E. Gros writes: The providence of God seems evidently to have prepared the way for labor here. Three of the ministers are very friendly, and two of them have advised their congregations to attend our meetings. One of these ministers with other friends, has furnished food and lodgings to the tent laborers.
DAKOTA, Sioux Falls.—The brethren here feel greatly encouraged by the fact that another worthy family has recently embraced the truth, adding much to the interest of their meetings and Sabbath-school. A weekly prayer-meeting has been established which has proved a means of spiritual growth. Several persons are interested in the truth, and they hope for more accessions to their numbers. They are talking strongly of building a meeting-house the present season.
S. B. WHITNEY.
ALABAMA, Bladen Springs.—The month of July shows some progress in the cause of truth in this field. Several have received the ordinance of baptism. Some have united in church fellowship. I visited Jones county, Miss., about 75 miles west, and spent two Sabbaths. Spoke a few times at a private house, and three times at the Court House in Ellisville. The gathering was large and quite attentive, some coming eight or ten miles. No one of our people had ever spoken there before, but some reading matter had been sent there, which had increased the anxiety to hear. I think the way is open for further labor here. Where are the men to come? We are getting more on our hands than we can well do. The distance that the people come and the attention they give sometimes leads me to think that if the same labor were put forth in the South as at other places,—going into new fields with a tent and holding up the truth for six or eight weeks,—greater good would be accomplished.
C. O. TAYLOR.
THE DUTY AND PRIVILEGE OF GIVING.
By S. N. Haskell
BY ELD. S. N. HASKELL.
NOTHING is more clearly taught in the sacred volume than that it is the duty of every Christian to give of his means for the support of the cause of God. It is not because God's resources are insufficient to carry forward his work without the aid of man; for it is written, "The silver is mine, and the gold is mine, saith the Lord of hosts," Haggai 2:8; and "every beast of the forest is mine, and the cattle upon a thousand hills." "If I were hungry, I would not tell thee; for the world is mine and the fullness thereof." Ps. 50:10, 12. God's resources are infinite. But the plan of salvation is based upon mutual obligation, and inasmuch as Heaven has made a sacrifice for the human race, the same is required on our part if we would be participants in the blessings offered. Therefore, we read: "Gather my saints together unto me; those that have made a covenant with me by sacrifice." Ps. 50:5.
We have been purchased by the blood of Christ, and therefore are not our own. God has committed to all certain means of usefulness which are called talents, and these God will require with usury. Thus, man is only a steward of that which is in his possession. It is, therefore, by God's blessing that we are able to acquire that which we possess. And if it is used for the advancement of the cause of God in the salvation of mankind, the object for which it is given is accomplished. We cannot therefore, with propriety say that it is "my power and the might of mine hand that hath gotten me this wealth," but we should ever remember the Lord our God; for it is he that giveth power to get wealth. Deut. 8:17, 18.
Then, if it is not used for God's glory, we become unfaithful stewards, and thus prove ourselves unworthy of eternal life. "He that is unjust in the least, is unjust also in much. If therefore ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches? And if ye have not been faithful in that which is another man's who shall give you that which is your own?" Luke 16:10-12. Here is one element in the Christian religion that is a test of Christian character, namely, a faithfulness on our part in using that which God has made us stewards over; and that faithfulness consists in devoting a portion of this world's goods, which in the providence of God we may possess, for the advancement of the work of God upon the earth.
Angels of God, as well as man, have a part to act in the plan of salvation. And there is more rejoicing in Heaven over one sinner that repenteth than over ninety and nine just persons who need no repentance. Luke 15:6, 7. Speaking of the angels, the apostle says, "Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?" Heb. 1:14. The influence of means expended in the cause of Christ is not lost; but the deeds performed are recorded as righteous acts. "As it is written, He hath dispersed abroad; he hath given to the poor; his righteousness [or right acts which resulted from his giving] remaineth forever." 2 Cor. 9:9; Ps. 112:9. The Saviour teaches that it is a transfer of treasures from this world to the world to come. "Sell that ye have, and give alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth. For where your treasure is, there will your heart be also." Luke 12:33, 34.
Zaccheus, in all probability, was a wealthy man, and it is said of him that he was a sinner. But when he "stood, and said unto the Lord: Behold, Lord, the half of my goods I give to the poor; and if I have taken anything from any man by false accusation, I restore him four-fold," Jesus said, "This day is salvation come to this house." Were the example imitated in these last days by some who are wealthy, a similar result would be experienced.
The giving of means is not all there is to the Christian religion, but it is one essential element in it. The young man who came to Christ said he had kept all the commandments from his youth up, and inquired, "What lack I yet?" "Go and sell that thou hast, and give to the poor, and thou shalt have treasure in Heaven; and come follow me," were the words of the Son of God. "But when the young man heard that saying," like many others, "he went away sorrowful; for he had great possessions." The Lord does not381teach, by these and other Scriptures, a reckless squandering of our means; but the expression, "Let everything be done decently and in order," will apply to every transaction that has a general bearing in the cause of God. In the primitive church, many "sold their possessions and goods, and parted them to all men," not promiscuously, but "as every man had need." This was not done without regard to system, but seven men were chosen and set apart for this purpose.
The churches in Macedonia, especially the one at Philippi, supported the gospel when it was first preached at Thessalonica. The apostle Paul continued to encourage their liberality, not because he desired a gift, but that fruit might abound to their account, though the Spirit of God describes their financial condition by the expression "deep poverty." When the cause of God requires temporal means for its support, then is the time that men should give. When calls are made to carry the truth into new fields, when opportunities present themselves to relieve the destitute, then is the time we should make investments in these never-failing enterprises. A faithful steward would hold that which is committed to his trust in a condition to meet a ready response from any call of his master. Paul instructs the rich to be "ready to distribute," in a constant preparation to give. Were these to invest in uncertain enterprises, where they could not command what they possess at the time the cause of Christ needs assistance, it would be as much a mark of unfaithfulness as it would be to withhold their means altogether. The cause of Christ has the first claim upon us, and upon that which we possess.
The Missionary.
By I. D. Van Horn
WOODLAND, CAL.
WE came to this place on Friday Aug. 12, and commenced meetings. Eight discourses of a practical nature have been given. The interest has increased from the first, quite a number from the outside being in regular attendance. Two were baptized who had been keeping the Sabbath. Two signed the covenant, and two others who were impressed with the importance of adding temperance to their faith, discarded the use of tobacco after using it over thirty years. Steps were taken to deal with some who are walking disorderly. There is evidence that deep impressions were made of the need of a closer walk with God, and a determination on the part of the church to make progress in attaining Bible sanctification. We trust that good has been accomplished in the name of the Lord, and pray that the good work may go on in this place; that each member may walk in the path of duty and the church be a bright and shining light. We leave to-day for Vacaville.
I. D. VAN HORN.
M. C. ISRAEL.
Aug. 18, 1881.
Religious Service Without True Religion
“BEING in the line of religious life does not make a man religious. Having a share in Christ's service doesn't make a man Christ-like. There is many a church sexton who had rather not be a door-keeper in the house of God than to dwell in the tents of wickedness on high wages. There have been deacons who defrauded, elders who embezzled, and stewards who stole.”
MANUFACTURERS AND TEMPERANCE.
By Rose Terry Cooke
Our manufacturers have it in their power to give the cause of temperance such mighty help as will set it forward years in advance of its present position. Our manufactories are infested with workmen who are drunkards because they are good workmen; that is to say, they keep their places in the workshops because it is not easy to find others skilled in their trade. I know more than one factory where men get drunk every few weeks, go off for a day or two, and then come back, sure of finding their places kept for them.
Manufacturers permit this for two reasons: first, from an idea that they cannot find workmen able to do some special sort of work easily, and they do not like to lose a capable hand; second, because they are afraid that the discharged man will revenge himself on their buildings or machinery. I should like to ask these gentlemen one or two questions; and firstly, is the damage done to your business by the delay of fulfilling contracts, or the necessity of breaking them, incurred by the employment of men who can never be relied on, fully compensated by the spasmodic labor and skill of these men?
Secondly, do not you honestly think, on considering the matter, that a manufactory so respectable and so respected that it employed only sober and steady men, would always be preferred by that class of workmen?
Thirdly, are there not in this country enough specialists, of honesty and sobriety, in your particular trade, who could be procured by advertising for them?
Fourthly, if you fully insure your factory and machinery, is it not better to have them burned down once in a few years than to break your contracts and lose your customers continually? Besides, there is a great deal of truth in the old proverb, "Threatened men live long." I know there are a few kind-hearted men who keep taking back a drunken employee out of kindness to his family; but is it kindness? Do you not by this continual encouragement take away every reason for being temperate from this man? I believe one timid, soft-hearted manufacturer is worse for a town than its worst saloon, as far as the encouragement of drinking goes. I know that this experiment has been successfully tried. Not very many years ago a great manufacturing firm set up large workshops near a certain New England town, and hired two master-mechanics, young men highly recommended, one as general overseer, the other as machinist. Work began with a full complement of "hands," but in a short time one man was finally discharged for drunkenness, then another, and another, all skilled workmen. The proprietor of the concern, hearing of these losses, hurried up from the city to remonstrate.
"What are you doing, young man?" he angrily cried. "You will ruin the business at this rate. You have turned off three of our best hands in a fortnight."
"Their places are already supplied with steady, skillful men," calmly replied the overseer.
"But it won't do, I tell you! it won't do. You may find three, but that's more than you could expect. If it happens again I shall have to put the machinist in your place."
"He has done the same thing twice this week, sir," said the overseer, with a smile. "We are of one mind; for we were brought up under the same master; and Mr. W., I will promise to pay you out of my own pocket at the end of the current year, any losses you may sustain from this method; but I tell you plainly I will not run this or any other factory on any other principle."
Mr. W. did not want to lose both his overseer and machinist, so he let the matter drop, and found at the year's end, every contract had been punctually fulfilled, neither delay nor loss had occurred, and his business had never been so flourishing. Both these men are now wealthy manufacturers themselves. Need I enlarge on the illustration?—Rose Terry Cooke.
Praying and Working
By C. H. Spurgeon
PRAYING AND WORKING. — I like that saying of Martin Luther when he says, "I have so much business to do to-day that I shall not be able to get through it with less than three hours' prayer." Now, most people would say, "I have so much business to do to-day that I have only three minutes for prayer. I cannot afford the time." But Luther thought that the more he had to do the more he must pray, or else he could not get through it. That is a blessed kind of logic; may we understand it? "Praying and provender hinder no man's journey." If we have to stop and pray it is no more a hindrance than when the rider has to stop at the farrier's to have his horse's shoe fastened; for if he went on without attending to that, it may be that ere long he would come to a stop of a far more serious kind. —C. H. Spurgeon.