THE REPLY OF THE MONUMENTS TO THE CRITICS OF THE BIBLE.
The Pentateuch and the Book of Daniel are the two portions of the Old Testament which have suffered most from destructive criticism. They were the portions also in defense of which the friends of revelation were able to bring the least support of profane history. Here the critics had free course. They could assert here with the least chance of contradiction to their self-evolved and inner consciousness. “There could not have been an exodus,” “There never was any Belshazzar,” they exclaimed, and we could bring nothing to corroborate our written record.
But it so happens that the Pentateuch and the book of Daniel are just the portions of the Bible on which late discoveries have shed the greatest and a most unexpected light. Especially within the last very few years have students of the monuments of Egypt and Mesopotamia been very busy; and their conclusions are of very great interest. We are about ready to ask these men—who have no preconceptions to serve in their investigations, who simply take the old inscriptions of the kings and scribes of Egypt and Assyria and read them—what they have found out about those ancient kingdoms which the Bible tells us of.
It is a fact now beyond all question that, while the weight of subjective criticism has been against the truthfulness of these historical portions of the Old Testament, the monuments have constantly confirmed their general credibility. The results reached by those who read the inscriptions of Egypt and Babylon do not accord with those reached by those who in their studies have been dissecting the biblical records. What the critics told us was impossible, the monuments tell us is true.
Take the Pentateuch. The latest Egyptian scholars all find themselves compelled to place implicit reliance on the general history recorded in Genesis and Exodus. They tell us that the story of Abraham’s descent into Egypt, or that of the son of Jacob, is precisely what might have occurred at that time. The color of the story is not only local Egyptian, but, what is much more to the point, it agrees chronologically with actual history. It would not agree with Egyptian history of a later period, and could not have had a later origin. The exodus might have happened just at the time recorded. Here the archæologists distinctly contradict the literary critics. It is now certain that the narrative of the history of Joseph and the sojourn and exodus of the Israelites is substantially, as Reginald Stanley Poole says, not much later than 1300 B. C.; in other words, was written while the memory of the events was fresh. The minute accuracy of the text is inconsistent with any later date. Its knowledge of Egypt is of early Egypt, at the time of the Ramesides, and not of the Pharaohs of the time of Solomon or later. Brugsch and Lepsius and Chabas and Mariette treat the Pentateuch as of prime historical importance.
Quite as striking is the parallel fact that is now being developed in reference to the book of Daniel. A few years ago the critics with one voice refused to see in it anything more than an apocalyptic composition of the date of Antiochus Epiphanes. Eichhorn, Bertholdt, Gesenius, De Wette, Lengerke, Ewald, and Hitzig, with the more moderate, as well as the rationalistic critics, agreed in its late date, some being so precise as to fix it at 167 B. C. The replies made to them were feeble and unsatisfactory. But the monuments of the kings of Babylon began to be read a few years ago. It was soon found that there really was a ruler Belshazzar, and that he is no myth. Within the last five or ten years more careful attention has been paid by French, English and German scholars to the study of the history, customs and superstitions of the Chaldean people; and the result has been to produce in the minds of those who have devoted themselves to it a great revulsion of opinion on the subject, though it is not yet time for it to have reached the literary critics.
One of the most erudite and competent French students of these inscriptions has lately published his own conclusions on the subject. He does not discuss Daniel’s visions included in the last part of the book which he believes can be equally justified, but, after examining with the greatest care the first six chapters, which are full of local allusions, he declares that they could have been written only while the memory of the time with which they have to do was yet very fresh. He says that for a long time the views of these literary critics seemed to him unrefuted. He accepted them and published them; but has lately been compelled, for reasons simply and exclusively scientific, to revise his opinion, and recur to the old Talmudic view, which referred the composition of Daniel to the time of Ezra and the Great Synagogue.
It is true that Daniel is written in two languages, and some of the Greek names of musical instruments were introduced when the translation of a portion was made into Aramaic; but even in this most suspicious portion the very list of instruments is true to the time of Daniel, and would never have been thought of three centuries later. Comparing Daniel with the book of Judith, which is of the date which critics have tried to assign to Daniel, the contrast is remarkable. Every historical or social allusion in Daniel is borne out by the facts discovered.
In Judith, however, we have a king of Assyria who never existed, defeated on the territory of an unknown king of the Elamites when Elam had ceased to exist as a nation, in a plain which is at the same time near the Euphrates and the Indian Hydaspes. The Median king then sends on an expedition his general, Holofernes, with a Persian name, who crosses and conquers Syria, in a journey of fantastic geography, and comes to Palestine, which is under a king whose name is not given, whom he besieges in the mythical city of Bethulia, and where he is killed by a woman, whose name is merely Judith, the “Jewess.” What a difference between this accumulation of impossibilities and the absolutely true picturing of Babylon given in Daniel!
Of course, archæology cannot be asked to confirm the supernatural of miracles or prophecies. All we ask of it is whether the books which contain the supernatural could have been written at the time they claim to have been written. The monuments buried for thousands of years in the soil of Egypt and Mesopotamia answer, Yes, to the confusion of the critics who said, No. The monuments cannot affirm everything. They cannot fairly be asked for every detail of personal life. They cannot record the revelations of God to his prophets. They do not tell us how accurately the Sacred Books have been brought down to us, nor when or how they have been rewritten or revised by Ezra or a later Synagogue. But they do tell us that the accordance not of Genesis and Exodus and Daniel alone, but of the Kings, and Chronicles, and the prophets, and Ezra, and Esther with the date given by the monuments is such that it is impossible that they should not have been written at or near the time which has been claimed for them from the beginning. The development of this accordance would require a volume. It is our duty to record the fact.—Independent.
THE BRIDGE OF LIFE,
Across the rapid stream of seventy years
The slender bridge of human life is thrown;
The past and future form its moldering piers;
The present moment is its frail keystone.
From “dust thou art” the arch begins to rise,
“To dust” the fashion of its form descends,
“Shalt thou return,” the higher curve implies,
In which the first to the last lowness bends.
Seen by youth’s magic light upon that arch,
How lovely does each far-off scene appear!
But ah! how changed when on the onward march
Our weary footsteps bring the vision near!
’Twas fabled that beneath the rainbow’s foot
A treasure lay, the dreamer to bewitch;
And many wasted in the vain pursuit
The golden years that would have made them rich.
So where life’s arch of many colors leads
The heart expects rich wealth of joy to find;
But in the distance the bright hope recedes
And leaves a cold gray waste of care behind.
A sunlit stream upon its bosom takes
Th’ inverted shadow of a bridge on high,
And thus the arch in air and water makes
One perfect circle to the gazer’s eye.
So ’tis with life: the things that do appear
Are fleeting shadows on time’s passing tide,
Cast by the sunshine of a higher sphere
From viewless things that changelessly abide.
All things of use are bridges that conduct
To things of faith, which give them truest worth;
And Christ’s own parables do us instruct
That Heaven is but the counterpart of earth.
The pier that rests upon this shore’s the same
As that which stands upon the further bank;
And fitness for our duties here will frame
A fitness for the joys of higher rank.
Oh! dark were life without heaven’s sun to show
The likeness of the other world in this;
And bare and poor would be our lot below
Without the shadow of a world of bliss.
Then let us, passing o’er life’s fragile arch,
Regard it as a means and not an end;
As but the path of faith on which we march
To where all glories of our being tend.
—Good Words.
BEAUTIFUL HANDS.
We think the list of adages would be incomplete without one something like this: “He who has a beautiful heart has a beautiful hand.” Beautiful are the hands engaged in helping the needy, wiping away the mourner’s tears, and scattering happiness over the earth. Worthy of praise were the hands that framed the Constitution of our country. The slave sees beauty in the hand that unbinds his chains. Therefore, beautiful were his hands who wrote the emancipation proclamation,—beautiful even while pointing to the dark cloud which for weary years hung over our land; for they pointed also to the silver lining with assurances that the morning of peace would dawn. Beautiful are the hands of those who administer to the sick in camp or hospital, holding to their lips the needed food or medicine, bathing their fevered brows, supporting their weary heads, or gently covering the sleeping dust with earth, writing their names above the graves, and sending to friends the last “good-bye.” Beautiful are the hands of the teacher, held forth to assist those who would climb the hill of science. The records of the great and good of earth are the holding up of their hands to show us the way to wisdom, greatness, and purity. Beautiful were the hands of Jesus, placed on the eyes of the blind, resting on the heads of children in blessing, or raised to heaven in prayer. May we do such deeds that our hands may be free from stains, and we become inheritors of the promise. He that hath clean hands and a pure heart shall ascend into the hill of the Lord, shall stand in his holy place,—Selected.
Our Basket.
“A little balm, and a little honey, spices, and myrrh, nuts and almonds.” Gen. 43:11.
—How can we expect to live with God in Heaven, if we love not to live with him on earth?
—THE chains of habit are generally too small to be felt, till they are too strong to be broken.—Dr. Johnson.
—MEN may judge us by the success of our efforts; God looks at the efforts themselves.—Charlotte Elizabeth.
—A Book just published is entitled, “Sayings and Doings of Great Men.” We notice that the “Sayings” have a large majority.—Utica Observer.
—OTHER men’s imperfections show us our own. We ought to use our neighbors as looking-glasses to see our own faults in, and mend in ourselves what we see in them.
—LIFE is a book of which we can have but one edition. Let each day’s actions, as they add their pages to the indestructible volume, be such as we shall be willing to have an assembled world read.
—DOING good is the only industry that pays fully six per cent, in these hard times, and never “passes” a single dividend. Invest more largely in it.
—A CHRISTIAN prays not that he may bend the will of God according to his own will, but in order that he may shape his will according to God’s will.—Lange.
LEAD me, O Christ, ’mid doubt or ’circling gloom,
Lead thou me on;
The night is dark and I am far from home,
Lead thou me on.
Keep thou my feet; I do not ask to see
The distant scene—one step’s enough for me.
—Faber.
—WHAT a choice word is that of our English version, a rare compound of precious things, love and kindness sweetly blended in one,—“loving-kindness!”—Spurgeon.
—MEN unfold their natures gradually, and their traits and peculiarities are called out by a variety of circumstances. As a feather may show which way the wind blows, and a floating twig the current of a stream, so may a little matter enable you to determine the true character of a man, and to know how far you can trust him, and what are his capabilities.
THE COLLEGE.
By Editor
INTERESTING FACTS.
The records of the College show some facts in regard to the students which have attended, and the work which has been wrought for them here, which will be of interest to all the friends of this institution. The statistics here given were presented by Prof. Brownsberger at the Eaton Rapids, Mich., camp-meeting, but thinking that they deserve to be more generally known, we have secured them for a wider circulation through the REVIEW.
The figures show how many of those connected with Sabbath-keeping families, children of Sabbath-keepers, came here already converted; how many came unconverted; how many have been converted while here; how many have gone away unconverted; how many have attended observing the first day of the week as the Sabbath, and how many of these have been converted, and commenced the observance of the true Sabbath, as the result of their attendance here. The time covered is five years and a half, from the fall of 1873 to the spring of 1879.
Up to the time of the issuing of the first catalogue in 1875, the classes in attendance above specified stood as follows: Converted, 81; unconverted, 74; converted while here, 49; left unconverted, 25; observers of the first day of the week, 7.
In 1876 the record stood as follows: Converted, 65; unconverted, 44; converted while here, 27; went away unconverted, 20; observers of first day, 23.
In 1877, as follows: Converted, 79; unconverted, 35; converted while here, 26; went away unconverted, 9; first-day observers in attendance, 27.
In 1878, as follows: Converted, 139; unconverted, 83; converted while here, 54; went away unconverted, 29; first-day observers, 67.
In 1879 to close of spring term, as follows: Converted, 210; unconverted, 89; converted while here, 64; went away unconverted, 25; first-day observers, 96.
During these years the total enrollment of students has been 1122. Of these, 867 were from S. D. A. families, and 255 from first-day families. Of the children of Sabbath-keepers, 574 were converted when they came here, and 293 unconverted. And out of this 293, there have been converted 185, leaving only 108 who have gone away unconverted. And of the 255 from first-day families, 35 have been converted and commenced the observance of the Sabbath, leaving 220 of this class unconverted.
These facts speak for themselves. This is a most encouraging showing; and these gratifying results have not been brought about by any special efforts of proselytism; for no such efforts have been put forth; but they have come from what these converts have observed of the work here, from what they have heard at the regular Sabbath meetings and Sabbath-school, from the good deportment of those who have professed the truth, and from the general spirit and influence which has prevailed in favor of religion and this cause; and these influences for good, we trust and confidently expect, will be still more potent for time to come.
A SIGNIFICANT MOVEMENT.
The infidel elements in our country are making a move to consolidate their forces and seek in the arena of politics the accomplishment of their designs. These designs are especially to oppose and arrest the religious amendment movement, abolish the judicial oath, and cause to cease all recognition of religion by the government in any manner whatsoever.
A convention was held in Cincinnati, Sept. 13 and 14, in the interest of this movement. The call for this meeting was published in the journal called Man, of Sept. 6. At the head of the committee of invitation stands the name of Robt. G. Ingersoll. The object of the convention was set forth in the call as follows:—
“The object of this Convention, in addition to the transaction of the ordinary business of the League, is to give the Liberals of the United States an opportunity of consulting as to the propriety of taking political action. . . .
“Pursuant, then, to the above call, we invite all those who are interested in promoting the objects of this Address to become members of a general Convention to meet with the next Congress of the National Liberal League, at Pike’s Opera House in the city of Cincinnati, Ohio, on the 13th and 14th of September next, to consult together, and (if found advisable) to proceed at once to the organization of a “Liberal Party” in the United States, to take part in the fall State elections of this year, and to prepare for general action in the presidential election of 1880.”
A similar meeting was held at the Astor House, New York, Aug. 8, at which Mr. T. B. Wakeman suggested that “the liberals of the United States should organize, and become, as far as possible, a political power.” The following sentiments were uttered showing that one of the great points in the controversy is the Sunday question:—
A letter was read from James Parton, in which he said:—
“Mr. Adler, Mr. Frothingham, Mr. Wakeman, Col. Ingersoll must unite; a sect must be created; Sunday must cease to be a wasted, a pernicious day. Noble dramas on Sunday morning. Great music Sunday evening. Magnificent parks in the afternoon. The money now consumed in pagan worship of a heathenish deity, spent in exalting man. God no longer a demon. Man redeemed. Cathedral and tenement equally abolished. All to be begun now.”
Remarks were made by Col. Ingersoll in which he said that
“He had longed to see the time when State and church shall be really and totally divorced, when science and not superstition shall fill the routine of school hours, when no set of men can set up a lecture hall, and, labeling it a church, evade taxes, when majorities shall not dictate to minorities what they shall do with one-seventh of their lives, and when laws should bear alike on Jew and Gentile, Christian and Freethinker.”
“Dr. Foote inquired what name the Col. would give the new party. He replied that ‘Liberal’ was the best name he could think of. Mr. Butts inquired if the Germans, especially of the West, had not already organizations for the purpose of preventing sabbatarian and sumptuary legislation? He said he had received letters from several eminent Germans of the West urging the political union of all liberals. Col. Ingersoll said he believed the German Turners numbered many thousands, and had all essential points in common with us. The danger was that some would ask for too much at once. We should not strike at all the abuses we could inventory, but reserve strength for the root of them all, ecclesiasticism in State and school.”
The unanimity with which they are taking hold of this movement is shown by an extract from a letter by a “leading physician in a large western city,” as published in the number of the paper from which the foregoing extracts are taken. We quote as follows:—
“The Congress of the National Liberal League, in Cincinnati, in September, is welcomed here by its friends with great joy. Thanks to Ingersoll, Wright, Wakeman and all the others for their common sense, and for the beginning of practical work to realize our ideas in stepping into the political arena. Talk has been going on long enough and the liberals want to see the realization of their ideas—this can only be done by politics. Political action must be the reflection and realization of the thoughts of men. Thousands and thousands of men are longing and wishing a new and radical start in politics. You can become the benefactors of our American people. Step to the front for the realization of modern and rational ideas and do not linger behind. The whole people is with you.”
These men understand the importance of working through the press; and to show how well they have prepared themselves to work in this direction, we quote again from an appeal published in the same paper:—
“We have now the post-office addresses of 700,000 farmers, 500,000 business men, 70,000 physicians, 20,000 lawyers, 10,000 pronounced liberals, 50,000 ministers, 50,000 teachers and over half a million others, in town and country. About one-half of these will vote within eleven weeks for State and municipal officers. Help us to place in the hands of each a copy of our Committee’s call, on the first page of this paper, with seven pages more of our richly laden Man.
“We can send out 1,000,000 copies for $5,000. Are there not 1,000 Liberals who will send us $5.00 each for this purpose? For every $5.00 so sent us, we will immediately send 1,000 copies to 1,000 of the addresses referred to above, post-paid.”
The Christian Statesman notices this movement in the following paragraph from its issue of Sept. 4:—
“The National Liberal League has summoned a Convention to meet in Cincinnati on the 13th inst., to consider the propriety of nominating candidates for participation in the next presidential election. Their platform, of course, will be the ‘Demands of Liberalism.’ The New York Tribune quotes their programme of reforms and remarks that nothing appears in it about the rights of those who have an old-fashioned liking for the Sabbath, horror of blasphemy, and respect for the faith of our fathers, and who are unfortunate enough to be in the majority.”
We have called this a significant movement; and we believe it to be emphatically so, for this reason: This action on the part of the liberals, will force upon the opposite party, that is the religious amendment party, counter organization and corresponding activity, and when the strength of this party is aroused, the crisis comes and the result is not doubtful. Perhaps even in the next presidential election, the coming year, the Sunday question may be one of the principal features of the issue. The liberals according to the foregoing extracts are determined to make it the issue of that campaign. Should they succeed the crisis is right upon us. But if they should not, we know, as events are now working, it cannot long be delayed, and the latter part of Revelation 13 is shortly to be fulfilled.
SOUTHAMPTON, ENGLAND.
By John Norton Loughborough
Since my last report I have closed the tent-meeting at Southampton. The weather was so stormy and disagreeable that I deemed it best to take down the tent in order to save it for another season, as any more exposure to moisture would unfit it for further use. The meeting closed Aug. 17. The next day was a fine day for drying the tent, which enabled us to store it away in good shape. At night it commenced to rain, and has rained most of the time for the last ten days.
During this fourteen weeks of tent-meetings, seventy-four discourses were given, and thirteen sessions of our Sabbath-school and Bible-class held. The amount contributed toward the tent expenses was £12. ($60.)
Before closing the tent-meeting I introduced the covenant to keep the commandments of God, and now over thirty names are attached to it. Others are keeping the Sabbath, and will sign the covenant as they have opportunity.
On Sunday, Aug. 24, our meeting were held in our hall in “Ravenswood.” About one hundred attended. This was a very favorable opening. We see the providence of God in opening this place for us. We seek him daily for his presence, and pray that his Spirit may guide us in all our efforts to do good. Pray for us, that our labors may be blessed of the Lord.
J. N. LOUGHBOROUGH.
Sept. 1.
N. E. SABBATH-SCHOOL ASSOCIATION.
By D. A. Robinson; M. A. Buzzell
A MEETING of this association was held in connection with the New England camp-meeting at Ballard Vale, Mass.
Meeting was called at 9 A. M. Friday, Aug. 29. Prayer was offered by Eld. J. White. The president called for delegates to come forward. Some schools not being represented, delegates were chosen. There were representatives from several family schools, who were invited to participate in the proceedings. It being the first annual meeting, the secretary read a report of the organization of the association, and by comparing the last quarterly report with the first, showed an increase of more than one hundred members, one hundred and ninety weekly Instructors, and $48.82 in contributions.
Several ministering brethren from abroad being present, they were invited to address the audience. Bro. W. C. White was first called upon; he spoke of the benefits of thorough organization, of the best plan for the management of Sabbath-schools, of teachers, officers, etc., also of what these organizations have accomplished. He stated that our first organization was formed about two years ago; that our membership amounts to nearly 12,000 at the present time, many of whom were before this negligent of the work.
Arrangements were made for a general school on the Sabbath, and thoughts were advanced upon how to study the lesson. The president then brought up the subject of the election of officers for the ensuing year. It was moved and carried that the Chair appoint a committee101of three to nominate officers, also a committee of three on resolutions.
Adjourned to call of Chair.
SECOND MEETING, Aug. 29, 6 P. M. President in the chair. Introductory remarks by W. C. White. Eld. G. I. Butler was introduced, and spoke upon the subject of teaching our children to love the Sabbath-school. Eld. D. A. Robinson spoke of the blessing of Sabbath-school influences, and exhorted us as a people to improve the privileges which are within our reach. Eld. Haines expressed his interest in the Sabbath-school work, and gave as a reason for his love for it that he esteems it a part of the work of God, and that there is need of something of this kind to make the Sabbath a pleasant day for the children. These Sabbath-school influences once stamped upon the young mind never leave them. Remarks were made by Eld. Mooney. Bro. White urged the necessity of working officers and teachers. After an hour thus spent in promoting the interests of the Sabbath-school work in this Conference, the meeting was dismissed by Eld. Butler.
THIRD MEETING, Aug. 3, called to order by the president. Prayer by Eld. S. S. Mooney. The chairman of the nominating committee presented the names of the following persons for office: for president, D. A. Robinson; secretary and treasurer, Mrs. E. D. Robinson; executive committee, Eld. D. A. Robinson, Eld. G. F. Haines, and Bro. C. H. Harris, all of South Lancaster, Mass. They were elected separately. The committee on resolutions presented the following preamble and resolutions, which were adopted:—
Whereas, The efficiency of officers and teachers would be greatly increased by frequent consultation, therefore
Resolved, That we deem it expedient for each school to hold a teacher’s meeting at least once a month.
Resolved, That we will carry out the plan of paying, quarterly, into the treasury of the Association, a tithe of our weekly contributions.
Adjourned sine die.
D. A. ROBINSON, Pres.
M. A. BUZZELL, Sec.
NEW ENGLAND CAMP-MEETING.
By James White
The New England annual Conference and camp-meeting were held at Ballard Vale, Mass., Aug. 27 to Sept. 2. The attendance of brethren was large, the weather was fine, and the meeting from first to last was as good as ever enjoyed by the brethren of the New England Conference.
Some unhappy things are ever expected to occur at the general gathering of this people, as the result of the spirit of bogus holiness and general disorder brought in from the first-day Adventists. But we are happy to report that this spirit is losing its power over our people, and that the camp-meeting in New England suffered less from it this year than at previous meetings.
The meeting was in progress when we reached the ground, under the care and labor of Elders Robinson, Haines, and Mooney. Here we met many old friends of the cause for whom and with whom we labored thirty years ago, and a larger number whom we had not met before. The labors of the meeting immediately fell upon Mrs. W. and the writer. But soon Elder Butler came upon the ground in excellent working order. From this time he took special charge of the social meetings, and during the meetings he preached several of his strong, practical discourses. Bro. B. is a workman and a laborer. He is especially strong and efficient in the health and temperance movement.
The faithful labors of Elder Haskell were greatly missed, but were made up as far as possible by Elder Butler on the health and temperance question, and W. C. W. in the Sabbath-school and tract and missionary work. The New England Conference had a tithe of their tithe, amounting to $311, ready for the General Conference. On the whole, the meeting was a success, and the good brethren of the New England Conference returned to their homes blessed and greatly encouraged. J. W.
FRESNO, CAL., CAMP-MEETING.
By S. N. Haskell
The brethren in this section of the country were well represented at this meeting. About three hundred Sabbath-keepers were in attendance, of whom two hundred and thirty-nine camped on the ground, occupying forty-two tents. Eld. Waggoner was present, and labored to good effect. His testimony on the subject of health was timely, and well appreciated by the friends of the cause. Nearly all seemed desirous of learning more. Eld. Healey was also present, and assisted in the meetings.
The meetings continued until Tuesday P. M. Over one hundred subscribers were obtained, upon the ground, for our various periodicals. A large proportion of these were for the REVIEW and Good Health. One sister obtained twenty-four for the former.
Bro. Edson White took charge of the Sabbath-school interests. A model Sabbath-school convened Sabbath morning, consisting of sixteen classes. The class contribution boxes were used, and every one contained something. Over sixteen dollars were thus raised for the State association. Resolutions concerning teachers’ meetings, class contribution boxes, maps, and other things calculated to promote the Sabbath-school interests, were adopted. One pleasing feature in this work was the interest which some of the schools that were represented at the meeting have aroused among those not of our faith, by inviting the children to unite in their exercises.
Quite an interest was taken in the temperance question. A goodly number signed the teetotal pledge, thus severing their connection with tea, coffee, and tobacco. As is frequently the case at such meetings, not much time was devoted to missionary work; but a willingness was manifested by all the brethren to advance on all points of truth.
On Sunday the outside attendance was not large, but those present gave good attention to the word spoken. Sabbath afternoon about forty came forward for prayers, and on Monday sixteen were baptized. Husbands and wives, parents and children, went into the water together. It was truly a pleasant sight to see the father of threescore years, and his little daughter of ten summers, thus publicly confessing their faith in a risen Saviour. Heaven seemed to smile upon the scene.
A large portion of this country for hundreds of miles presents, at this season of the year, the appearance of a barren desert, with scarcely vegetation enough, one would think, to keep alive the horned toads, rattlesnakes, and other creatures of like character which thrive here. Where the land is irrigated, grapes, peaches, pears, and all kinds of fruit grow in abundance, and cannot be excelled in deliciousness. Some things yield four crops a year.
S. N. Haskell.
An Interesting Letter.
Eld. L. C. Rogers, in the Sabbath Recorder of Sept. 11, 1879, speaking of the results of their tent labor in Norwich, N. Y., says:—
Some of the most experienced Christians and best workers in the churches in Norwich, have accepted the Bible Sabbath. That the readers of the Recorder may have a look at the trials and struggles they have passed through before yielding to the truth, I conclude this article by inserting a letter received from one of them a few days since:—
Norwich, N. Y., Aug. 27, 1879.
Rev. L. C. Rogers: I am glad to hear of your anticipated return. I did not believe the Lord would suffer you to leave us thus. We shall welcome you back. All that I have conversed with since you left seem to believe, but many do not know how to act; and I assure you I can sympathize with them very truly.
Evidently God is stirring up the minds of the people through the preaching of the word; and may he continue to do so until this Bible truth shall spread over the whole earth; this is the prayer of my heart.
Pardon this intrusion upon your time, and allow me to tell you a little of my experience. After I returned home on first-day evening, Aug. 24, Satan, I believe, desired to “sift me as wheat.” The struggle against the powers of darkness was such as I never passed through before. I came to the point where I must (seemingly) choose between Christ and earthly friends, and be willing that my name even should be cast out as evil if need be. At times I felt like giving up, as difficulty after difficulty arose before me. It did seem to me utterly impossible to obey God, and yet I felt the consequences of disobedience. But “thanks be unto God who giveth us the victory through our Lord Jesus Christ,” by the grace of God I was enabled to say, Yes, Lord, I will follow thee whithersoever thou leadest me; only restore unto me thy favor. Then Jesus came and filled my soul with joy unutterable; and oh! how insignificant everything else seemed, and what before seemed such heavy crosses, I then longed to take up. God is answering prayer beyond expectations—just like the precious Jesus. I had such views of his sufferings, and felt a fellowship with Christ I never did before. I have never suffered much for his dear sake, and I thank him that he counts me worthy now, even in so small a degree. I was slow to follow Christ in this plain duty, so foolish was I and unwilling to trust him; oh! how wicked this; but the past is under the blood, and my heart is feeling its cleansing power, and my peace is like a river. I can say with Paul, “Neither death nor life,” etc., “is able to separate me from the love of God.”
The seed you have sown here is springing up in many a heart, and there seems to be considerable uneasiness about the Sabbath question. The presiding elder of the M. E. church admits that if Christ or his disciples did not keep the first day, we have no right to.
Respectfully, etc.
When this thrilling letter is read, many will say the Lord has heard our prayers for Norwich. Keep on praying, brethren and sisters. I hope that some of these precious ones will be with us at Conference; and I sincerely hope that their hearts will not be chilled to find Seventh-day Baptists feeling about still to find what their mission is, and whether Sabbath reform is a part of it that deserves to be emphasized. We have had two hundred years of preparation in this country; let us, in the faith of the coming and kingdom of Christ, get ready a people prepared for the Lord.
The prospect of good results here in Cincinnatus are encouraging. We are taking the Sabbath question in hand, and the people seem anxious to hear.
THOUGHTS ON SOUL AND SPIRIT.
By Daniel T. Bourdeau
The fact that each of these words has different meanings seems to be a source of perplexity to some. But this is no more remarkable than is the fact that nearly every noun, in every language, has several definitions.
In order to attach a proper meaning to the words in question, care should be taken in observing the circumstances under which they are used, the nature of the subject, the context, and some very simple principles that are common to all languages.
Take, for example, the word soul, which is translated mainly from the Hebrew word nephesh, and from the Greek word psuche, and signifies, primarily, life. “And God said, let the waters bring forth abundantly the moving creature that hath life [margin, Heb., soul].” “For they are dead which sought the young child’s life [psuche].” Matt. 2: 20.
This word also signifies a creature that has or has had life. “Man became a living soul.” Gen. 2: 7. “Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry.” Luke 12: 19. Now on what principle of language can this second meaning be accounted for? Simply this: such is the importance of life that it gives its name to the beings that possess it. Again, a creature that has life is called soul (life) on the principle whereby the thing contained gives its name to the thing that contains it. Thus, a congregation of Christians is called a church, and the edifice in which this congregation assembles is also called a church. Such simple principles of language account for every other sense of the word soul.
Again, the word spirit applied to man, means primarily breath. But as life depends largely on breath, so that breath is called “the breath of life,” life is sometimes called spirit. In this case the cause is put for the effect, as in the following scriptures: “When Christ, who is our life, shall appear.” Col. 3: 4. “I am the resurrection and the life.” John 11: 25. “The words that I speak unto you, they are spirit and they are life.” John 6: 63. “O thou man of God, there is death in the pot.” 2 Kings 4: 40. So important is the function of air in the vital economy that air or spirit is applied to breathing creatures, or to beings that have had breath. This is no more remarkable than it is for Jerusalem to represent a city and the people contained in that city. “O Jerusalem, Jerusalem, thou that killest the prophets,” etc. Matt. 23: 37. As spirit in some cases signifies life in general, it also signifies the mind, or the manifestation of life in the brain. 1 Cor. 5: 3; Col. 2: 5; 1 Thess. 5: 23. But even in this case it cannot apply to an entity that thinks, speaks, and acts independently of the body; for the infallible word positively declares that when a man dies his thoughts perish (Ps. 146: 4), thus agreeing with the scientific fact that the mind depends upon the brain.
The mind is not the brain, but is the result of brain action, just as instrumental music is not the instrument, but the result of the action of that instrument, the fingers playing upon the instrument as the five senses play upon the brain. Without an instrument of music and fingers to play upon it, there can be no instrumental music; so without brain and senses to make impressions upon it, there can be no mental music, no thoughts. Smash the instrument on which that young gentleman plays, and he will be unable to produce instrumental music until it is repaired, or until another instrument is furnished him. So when man dies, and his brain and physical structures are demolished, his thoughts perish, and he can think no more until the Lifegiver shall restore him according to the plan of identity that is sacredly preserved in the records above. D. T. BOURDEAU.