Earlier text: EDUCATION AMONG SEVENTH-DAY ADVENTISTSTHE WAY THE MORMONS TALK, WHICH IS THOUGHT BY SOME TO MEAN TROUBLE.
The Deseret News, of August 18, threatens the Gentiles in the territory with an outbreak of violence in opposition to the enforcement of the law against polygamy. It says:— Those who would be chiefly affected by any unsettlement of our affairs in this Territory are the merchants and business men. One prominent non-Mormon merchant of this city, yesterday, deprecated very much the retaliation for the murderous assault of last Sunday, because of its general effect on trade, and the arrest it would cause of the influx of capital. It should be understood that the course taken by just such men as he, is the real barrier for the material progress of the Territory. They have sustained by their means and influence the very agencies which have brought about the present condition of affairs. And they are likely to be the sufferers. It is fit that they should be. For our part we care little about such results. If a conflict has to come we would just as soon it commenced to-day as postpone it any longer. The Mormons, as they are called, can stand it if others can. They can get along if all their mercantile and other business interests were scattered to the winds or sunk in the bottom of the Lake. Our morning contemporary indulges in some remarks in deprecation of anything that would be likely to result in a “financial setback,” and says: “Nobody here can afford to revive the times of 1870–72.” To which we answer, Nobody can afford to meet such an issue so well as the Mormon people, who form the bone fide resident settlers of Utah. The transients and those whose sole object in staying here is to make money, can the least afford to meet it. But they have provoked the conflict. If there are any evil consequences to follow, on their heads be the brunt of the battle. It is true that our people have become aroused to great anger at the repeated indignities to which they have been made subject. And now when it is evident that Courts, to which they ought to be able to appeal for redress, are in league with their worst enemies, there is no wonder that agitation is exhibited, and that there are low mutterings indicative of a coming storm. We have uttered warnings of its approach, but they have been received with derision. Well, we warn no more, but will be ready for anything that may transpire. If the carpet-baggers want to inaugurate a collision we think they can be accommodated, but the time has come when the people will not succumb to their villainies. If there are any more attacks upon peaceable citizens in their private dwellings, the Thugs who attempt it will surely meet their deserts. And if there is no protection from the Courts we shall not any longer counsel submission. We are not here to bow down as serfs to Government appointees, nor to lick the bribe-stained hands of imported satraps. We are still in possession of certain inalienable rights which we do not propose to surrender; among them are “life, liberty, and the pursuit of happiness.” We shall protect our lives as best we may from the murderous assaults of imported assassins; we shall contend for our liberties and resist the incarceration of honorable men in jails, while landsharks, conspirators, murderers, seducers and other vagabonds go at large; and we propose to pursue happiness in our way without the dictation of those corrupt scoundrels, who, while heaping abuse upon us are seeking to introduce here the foulest forms of vice, and to establish among us the debauchery, intemperance, infanticide and all the degrading adjuncts of modern “Christian” civilization with which they have been familiar. We want nothing to do with this foul brood, nor their loathsome, degrading and damnable influence; and if the issue is, to have them and their practices fastened upon us, or to endanger the financial prospects of the Territory, we say, Let it come. We settled in these quiet vales to serve God and build up Zion, and by his help we will do it; and we see no reason why we should bow our necks to the yoke, and submit to be smitten and spit upon by the vile and despicable crew who have provoked one small act of retaliation, which, if they do not desist, will be but the first drop of the drenching shower to come. We can afford to be called radical and to be denounced as incendiary. But we cannot afford to allow a few unprincipled adventurers to ride rough-shod over us and trample our rights into the dust. If the issue is to come, all right; we want it to be understood, that, best of all people, the Mormons can afford to meet it. Rocks: A Lesson for Young Sailors
Rocks.—A gentleman was once, when a lad, sailing down East River, near New York, which was then a very dangerous channel. He watched the old steersman with great interest, and observed that whenever he came near to a stick of painted wood he changed his course. “Why do you turn out for those bits of wood?” asked the boy. The old man looked up from under his shaggy brows, too much taken up with his task to talk, and simply growled out “Rocks.” “Well, I would not turn out for those bits of wood,” said the thoughtless boy; “I would go right over them.” The old man replied only by a look which that boy has not forgotten in his manhood. “Poor foolish lad,” it said, “how little you know about rocks!” So, children, shun the rocks as you would the way of death. There are plenty of buoys to warn you where they lie hidden; and whenever you meet one, turn aside, for there a danger lies. BEYOND the smiling and the weeping
We shall be soon;
Beyond the waking and the sleeping,
Beyond the sowing and the reaping,
We shall be soon.
Love, rest, and home!
Sweet hope!
Lord, tarry not, but come. Beyond the blooming and the fading
We shall be soon;
Beyond the shining and the shading,
Beyond the hoping and the dreading,
We shall be soon.
Love, rest, and home!
Sweet hope!
Lord, tarry not, but come. Beyond the rising and the setting
We shall be soon;
Beyond the calming and the fretting,
Beyond remembering and forgetting,
We shall be soon.
Love, rest, and home!
Sweet hope!
Lord, tarry not, but come. Beyond the gathering and the strewing
We shall be soon;
Beyond the ebbing and the flowing,
Beyond the coming and the going,
We shall be soon.
Love, rest, and home!
Sweet hope!
Lord, tarry not, but come. Beyond the parting and the meeting
We shall be soon;
Beyond the farewell and the greeting,
Beyond the pulse's fever beating,
We shall be soon.
Love, rest, and home!
Sweet hope!
Lord, tarry not, but come. Beyond the frost-chain and the fever
We shall be soon;
Beyond the rock-waste and the river,
Beyond the ever and the never,
We shall be soon.
Love, rest, and home!
Sweet hope!
Lord, tarry not, but come. BE NOT CONFORMED TO THIS WORLD.
By M. E. Steward
Why do professed Christians desire to conform to the world? It is either to gain the favor of the world, or to gratify their own vanity. But do we not know that we can never please the world by imitating them as nearly as we dare while we still try to live for Jesus? In order to satisfy the world we must exchange the cross of Christ for the chains of fashion, and keep pace with them in following her. But will they then respect us for yielding our religious principles? No; if we wish the sincere respect of the world we must be true to the teachings of the Bible, our standard, in all things. Non-professors are very good judges of the consistency of professed Christians. Having taken a course which has forfeited their esteem, how can we hope to influence them toward the truth? Oh, how little would we who have left a plain dress to please the world, appear in our own eyes, did we realize that we are in heart despised by the very ones we had hoped to please, while our brethren and sisters who are standing in the light, and heavenly angels also, are pitying and grieving over us? Do we not sometimes cover our conformity to the world by the excuse that we wish to have influence with them, when in reality we are seeking to gratify our own pride? God reads the motives of the heart. The time is at hand when all the proud “shall be stubble; and the day that cometh shall burn them up.” Mal. 4 : 1. M. E. STEWARD. We have seldom read a more finished description of this heavenly principle, in easy language, than the following, extracted from the English Monthly Review :— “Religion—that messenger of Heaven—dwells not exclusively in cells or cloisters, but goes forth among men, not to frown upon their happiness, but to do them good; she is familiar and cheerful at the tables and firesides of the happy; she is equally intimate in the dwellings of poverty and sorrow, where she encourages the innocent smiles of youth, and kindles a glow of serenity on the venerable front of age; she is found, too, at the bedside of the sick, when the attendants have ceased from their labor, and the heart is almost still; she is seen in the house of mourning, pointing upward to the house not made with hands; she will not retire so long as there is evil that can be prevented, or kindness that can be given, and it is not till the last duty is done that she hastens away and raises her altar in the wilderness, so that she may not be seen by men.” CHRISTIAN GROWTH BY LABOR.
HEALTH of body can be preserved only by suitable exercise, and cheerful labor gives a tone both to mind and body. Spiritual health is equally dependent on labor, and the idle professor is exposed to many moral perils. An exchange says:— “We have tried to make Christians without giving them anything to do, which is like trying to make swimmers without use of hands or feet. The churches are all full of religious dyspeptics, feeble of purpose, weak in faith, indifferent, languid, listless, of little use to themselves or anybody else, and all for want of the natural exercise which would come from doing God’s waiting work in the world. Admit that Christian character is the great thing; that piety and personal holiness are the very highest states and attainments; but to acquire those qualities, and rise up to that secure elevation, we must do something more than to sit even in a closet, and muse, and meditate, and try to magnetize our souls by pious exercises. We must go out into the world and put our heavenly thoughts into heavenly deeds of love and mercy.” Ex-Governor Dingley, of Maine, who has just returned from abroad, says that John Bright declared to him that “America is bound to be the country of the future.” Mr. Dingley adds that it is surprising to listen to the favorable comments upon America which are now heard in Europe. Not many years ago our country was spoken of slightingly and even with derision. All this has changed. An American hears his country spoken of with approbation and even with eulogy. Americans are treated with a respect and courtesy that is shown to few foreigners. Everywhere he went, in nearly every railroad car, in hotels, on the street, he heard discussions of the prospects of America, with such remarks as these: “What a wonderful country!” “How rapidly America is developing!” Strange, indeed, if this country is not a subject of prophecy. Probably no believer in the Scriptures questions the view that the paschal lamb was a type of Christ; nor that the slaying of that lamb on the fourteenth day of the first month met its antitype in the death of Christ. “Christ our passover,” says Paul, “is sacrificed for us.” 1 Cor. 5:7. It will be as readily conceded that the offering of the wave sheaf of the first-fruits, Lev. 23:10, 11, was the type of the resurrection of Christ. “But now is Christ risen from the dead, and become the first-fruits of them that slept.” 1 Cor. 15:20. And the antitype in every case falls in the same month, and on the same day of the month, as that to which the type was confined. Now it is said of the wave sheaf that it was to be waved on the “morrow after the Sabbath.” Lev. 23:11. This must mean one of two things: either the morrow after the weekly Sabbath, or the morrow after the passover sabbath. If it was on the morrow after the weekly Sabbath, then the waving of the sheaf, and consequently its antitype, the resurrection of Christ, took place on the first day of the week. But if it was the morrow after the passover sabbath, then there was but one full day between the slaying of the paschal lamb and the offering of the wave sheaf; for the lamb was slain on the 14th day of the month, the passover sabbath was on the 15th, and the morrow after that sabbath, the 16th, was the day of the wave sheaf. Consequently, in the antitype but one full day intervened between the death and resurrection of Christ. Thus, in accordance with the type of the paschal lamb, he was crucified on the 14th day of the month. During the passover sabbath, the 15th, he lay in the tomb. On the morrow after that sabbath, the 16th, in accordance with the type of the wave sheaf, he arose from the dead. He was not therefore three full days and three full nights, or seventy-two hours, in the tomb. In view of these facts, it is plain to be seen that the double proposition for which some contend, that Christ was in the tomb seventy-two hours, and that he rose, not on the first day of the week, but on the Sabbath, is certainly null and void in one of its divisions. For if Christ did not rise on the first day of the week, then the sabbath, on the morrow after which his resurrection was to take place, according to the wave-sheaf type, was the passover sabbath; and this being the case, but one full day intervened between his death and resurrection, and consequently he was not in the grave seventy-two hours. But if this sabbath was not the passover sabbath, it must have been the weekly Sabbath, and in this case, the resurrection of Christ, as the antitype of the wave sheaf, is inseparably fixed to the first day of the week. One of these views we must take. But take which we will, we repeat that the statements that Christ remained in the tomb seventy-two hours, and that he rose on the Sabbath, cannot both be true; and very possibly neither of them is correct. The view held by the expositors, Henry, Clarke, Scott, and Williams, and by the Bible dictionaries of Smith, Cassell, Watson, Kitto, and the Am. Tract Society, is that the sheaf was waved on the 16th of the month, the morrow after the passover sabbath, and that, in reckoning forward to the Pentecost, the word “sabbaths,” in Lev. 23:15, “seven sabbaths shall be complete,” means simply weeks: seven weeks shall be complete. This is undoubtedly the correct view. Then we repeat, in the antitype, we can have but one full day between the death of Christ and his resurrection: he was crucified one day, lay in the tomb the next, and arose the next. Let us say, to be in harmony with the majority as far as possible, that he was crucified on Friday, lay in the tomb on Sabbath, which was, in that instance, both the weekly Sabbath and the passover sabbath, and for that reason was called by John “a high day,” John 19:31, and rose from the dead on the first day of the week. This would answer the type in every respect. But how, then, it will be asked, could he have been in the grave three days and three nights, or seventy-two hours? Answer: The scripture does not say he should lie in the grave, but “in the heart of the earth;” and, secondly, it does not read seventy-two hours, but “three days and three nights.” The “grave” clause, and the “seventy-two hour” clause, are not Scripture declarations but human assumptions. When we inquire what the expression three days and three nights means, it is to be borne in mind that in the scripture it means what it meant in the days of Jonah, nearly nine hundred years before Christ, without any reference to what it would mean to-day. In the change of usage which has befallen all language, it may now be much more definite than it was then. Christ points us back to the time of Jonah: “For as Jonas was three days and three nights in the whale’s belly, so shall the Son of man be three days and three nights in the heart of the earth.” Matt. 12:40. The question is not, what does this expression mean now? nor what did it mean in the days of Christ? but, what did it mean in the days of Jonah? What was the usus loquendi of that age as respects the expression “three days and three nights”? We have no evidence whatever that it meant seventy-two hours and no less; but we do have evidence that it was used to express a period of time embracing only a part of three days, or ending on the third day, as in the case of Joseph’s brethren, and of queen Esther. The position therefore that we must have full seventy-two hours in this period is not proved but only assumed. Just so with the expression, “the heart of the earth.” It is assumed that it means the grave; but where is the proof? There is no necessary inference to be drawn from the case of Jonah that it means the grave; for Jonah was alive all the time he was within the fish; but they who are in the grave are not alive. The word heart means literally the organ by which the circulation of the blood is maintained. This definition is of course confined to animal life. As applied to an inanimate object, it means the part nearest the middle or center. But nobody supposes that Christ went into the middle of the earth. Figuratively it means the seat of the affections and sensibilities, including hate, anger, etc. In the passage in question, it must be used in a figurative sense as applied to the earth, in which case the earth itself must be used in a figurative sense, meaning the inhabitants of the earth; as in the passage, “O earth, earth, earth, hear the word of the Lord.” Jer. 22:29. Therefore if the question is raised, What can the expression, “the heart of the earth,” mean if it does not mean the grave, the reply is, the people of the earth; and the expression, “in the heart,” etc., would mean under their power, subject to their will, under the control of their anger and hatred. But this subjection of Christ to earthly power commenced before his death. It was a marked period in his experience. When he suffered himself to be taken by the mob, he was just as much in the power of wicked men as he was while he lay in the tomb. Christ surrendered himself into their hands, not accepting the deliverance which he might have had; Matt. 26:53; and when he did this, he said, “This is your hour, and the power of darkness.” Luke 22:53. The betrayal, the seizure, the mock trial, the buffeting, the taunting adoration, the crown of thorns, the crucifixion, the guard over the tomb, were all parts of one great whole—the work of the powers of darkness while Christ was in subjection to them. It marked the time of his lowest and most abject humiliation. He was then in the very heart of the earth, under the control of wicked men, as Jonah was under the control of the fish. And how long a time have we? Allowing the crucifixion to have been on Friday, in order to come as near as possible to the general opinion, the betrayal and arrest of Christ were on Thursday evening. We then have Thursday night and Friday, Friday night and Saturday, and Saturday night to early Sunday morning, when he arose, which was the third day, and would harmonize all the declarations of Scripture, so far as we are aware, on this subject. All the difficulty on this question lies in the assumptions that the heart of the earth means the grave, and that Christ must be in there just seventy-two hours. But if we admit assumptions, we could believe in a Sunday Sabbath, in a spiritual coming of Christ, in a temporal millennium, and the immortality of the soul. On these subjects we do not tolerate assumptions. Why should we on the subject under consideration? The attempt to meet in any degree the argument for Sunday-keeping by the plea that Christ did not rise from the dead on Sunday, we regard as a very unfortunate mistake. 1. Because it raises a false issue. 2. It turns aside the controversy from the main and important point. 3. It is a virtual acknowledgment on the part of him who uses it of that which is not true, and which he does not himself believe, namely, that the time of Christ’s resurrection has some determining influence on the Sabbath question. 4. Hence the Sunday-keeper is confirmed in his impression that if Christ did rise on Sunday, that day is the Sabbath; and when it is found impossible to convince him that Christ did not rise on Sunday, he goes away confirmed in his error, and all other arguments in behalf of the Sabbath are nullified. 5. To show how difficult it will be to satisfy the objector that Christ did not rise on Sunday, but on the Sabbath, it is sufficient to state that even the Seventh-day Baptists, who are the especial champions of that view, are not agreed among themselves. In the Sabbath Recorder, issues of July 3 and 10, 1879, appears a lengthy article from the pen of J. W. Morton, to show that Christ rose from the dead “at or near the going down of the sun on Monday.” 6. To show any candid person that even if Christ did arise on Sunday it has nothing whatever to do with the Sabbath question, does not require one-tenth the argument that it would to show him that he did not rise on Sunday; indeed, we think we might just as well say one-thousandth part the argument; for we do not believe that this latter declaration can be proved. 7. We have not yet learned of an individual who, failing to be convinced by any other argument, has found this the turning point, and been led from Sunday to Sabbath-keeping by the claim that Christ did not rise on the first day of the week. We think the present article suggests a better way. WERE Job's children destroyed, as the messenger reported? or was it a false report, seeing we find in the last chapter of Job the same number mentioned as at first? W. S. D. ANS. The idea has been suggested by some that Job's children were not killed at all, it being a false report suffered to come to him for the purpose of testing him. But the opinion generally prevails that his children were really slain, and that those mentioned in the last chapter were born to him after his prosperity returned. It will be noticed that his flocks were just double in the end what they were in the beginning. So the same number of children being given him as at the beginning, will make double the number in the end, provided they all have part in the first resurrection. 39.—LIGHT BEFORE THE SUN.
In Genesis 1 we find that light appeared on the first day, and yet the sun, moon, and stars were not made till the fourth day. How can this be explained? W. S. D. ANS. We suppose the sun was created when the earth was, and not on the fourth day. All that was done on the fourth day in reference to the sun and moon was to constitute them the light-bearers to this earth. This could be done in two ways: either by taking the light which was spoken into existence on the first day, and clothing the sun therewith, or clearing away the mists and clouds, so that the sun should then appear as the great light-bearer to the solar system. This latter is the view of Prof. Bush; and as he gives a very clear and interesting note on the subject, we can do no better than to present it:— “Let there be lights, &c. It is unquestionable that the Scriptures generally describe the phenomena of the natural world as they appear, rather than according to strict scientific truth. Thus the sun and moon are said to rise and set, the stars to fall, and the moon to be turned into blood. Consequently, if this history of the creation were designed to describe the effects of the six days' work as they would have appeared to a spectator, had one been present,—a supposition rendered probable from its being said, ‘Let the dry land appear (Heb., be seen),’ when as yet there was no eye to see it—then we may reasonably conclude that the sun was formed on the first day, or perhaps had been created even before our earth, and was in fact the cause of the vicissitude of the three first days and nights. But as the globe of the earth was during that time surrounded by a dense mass of mingled air and water, the rays of the sun would be intercepted; only a dim, glimmering light, even in the daytime, would appear; and the bodies of the heavenly luminaries would be entirely hidden, just as they now are in a very cloudy day. Let it be supposed then that on the fourth day the clouds, mists, and vapors were all cleared away, and the atmosphere made pure and serene; the sun of course would shine forth in all his splendor, and to the eye of our imagined spectator would seem to have been just created; and so at night of the moon and stars. This effect of the divine power, according to the usual analogy of the Scriptures, is described from its appearance, and the language employed—‘let there be lights in the firmament,’ and ‘he made two great lights and set them in the firmament’—is to be interpreted on the principle above stated. They might then be said to be ‘made,’ because they then first began to be visible, and to perform the office for which they were designed. The original word for ‘made’ is not the same as that which is rendered ‘create.’ It is a term frequently employed to signify constituted, appointed, set for a particular purpose or use. Thus it is said that God ‘made Joseph a father to Pharaoh,’ ‘made him Lord of Egypt,’ ‘made the Jordan a border between the tribes,’ ‘made David the head of the heathen;’ and so in innumerable other instances. As therefore the rainbow was made or constituted a sign, though it might have existed before, so the sun, moon, and stars may be said to have been made and set as lights in the firmament, on the fourth day; though actually called into existence on the first, or previously. The same result had indeed been really effected by the same means during the previous three days and nights, but these luminaries were henceforth, by their rising and setting, to be the visible means of producing this separation or succession.—¶ Lights. Heb. מאורות, light-bearers, instruments of illumination, light-bearers, light-dispensers. The original word is different from that rendered ‘light.’” THE VASSAR, MICH., CAMP-MEETING.
Owing to a severe rain storm of over two day's duration, preparations were not completed to hold the first meeting before Friday morning, Sept. 5. The attendance at the meeting was very good. There were twenty-seven church and family tents, besides two large tents. About two hundred and fifty Sabbath-keepers, and ten ministers were in attendance. The preaching was mostly practical. Sabbath afternoon, after a discourse by Bro. Littlejohn on the abiding graces, faith, hope and charity, showing that all those who possess them will also with them abide, or endure, forever and ever, an opportunity was given for those who wished to possess these graces and share in the reward, to rise and come forward for prayers. A powerful movement then took place among the congregation. Brethren took hold to work for their friends. One after another yielded to the strong impressions of the Spirit of God, till more than one hundred had come forward. Among these were a number of strong, intelligent young people, who were taking their stand for the first time. A goodly number of these bore a feeling testimony expressing their determination to live a Christian life, and secure the kingdom of Heaven; and an interesting season of prayer followed. On Sunday, rain prevented a general attendance from without; but those who did attend, the number being sufficient to more than fill the seats of the 80-foot tent, were largely from the intelligent and professional classes, and gave good attention to the word spoken. In the evening an enthusiastic temperance meeting was held. Bro. Miller, the president of the Michigan H. and T. Society, gave a discourse on Bible Temperance, after which the teetotal pledge was circulated, and one hundred and one signers obtained. Nineteen more were added the next morning, making one hundred and twenty in all, up to Monday morning, when we were obliged to leave the ground to return to office duties. More will be obtained before the close, which will make a splendid showing for the meeting in this respect. Encouraging interest was also taken in the Sabbath-school work. Bro. Bell and Reavis conducted a school Sabbath morning, and attended to its interests at other times. A meeting was also held in the interest of the tract and missionary work. Bro. Bell was to present the claims of the College on Monday. Bro. G. W. Colcord and A. A. John from Illinois were present, and added interest to the meeting. Ten had presented themselves for baptism before we left, and it was expected that others would go forward in that ordinance. The social meetings were characterized by a good degree of activity and feeling. An excellent spirit seemed to prevail throughout the meeting, and the occasion was well enjoyed by all present. Nearly or quite a sufficient amount was raised to meet all the expenses incurred. Thus we may set down the two Michigan93 camp-meetings, so far this season, at Eaton Rapids and Vassar, as in all respects successful and encouraging. COLLEGE MATTERS.
By S. Brownsberger
THE OPENING OF THE COLLEGE YEAR.
The labors of another college year have begun, with all their attendant anticipations and self-denials on the part of parents, students and teachers. Within the past few weeks hundreds and thousands of young men and women all over the world have bid adieu to home and friends, and have flocked to the various schools. About 150 of this vast host presented themselves at Battle Creek College on the first morning of the opening, Aug. 20. The arrivals since this date have been on the average five daily, so that there are now over 200 students in attendance. Judging from these daily arrivals and the numerous letters received from various quarters containing this or similar expressions, “I intend to be at your school in two or three weeks,” we may very reasonably expect a larger attendance this college year than there has been in any previous year. Another encouraging feature to all the friends of our school (and it is a fact that is frequently remarked by them), is that, in intelligence and age, the students of this term average better as a class than those of any preceding year. There is every promise of a successful term’s work. The teachers were never in better spirits and courage. The students are generally studious, interested, and well pleased. Notwithstanding the many mistakes of the past, the blessing of God is with us now, and I verily believe there is in store for us much more than we have ever received. Nor are we content with mental acquirements, simply, for our students; we believe that Heaven has a higher attainment in store for these youth. May God send his converting power among our students this year, as never before. The exact time of opening this department may not be generally understood, though it is well known that a general business department will be opened at the College sometime this fall. It is now definitely decided that all arrangements will be completed so that this department can be fully opened on Monday, Oct. 27. As it cannot, at present, be accommodated in the college building, a large room is being fitted up in the west REVIEW building, which will be fully supplied with business offices and counting-room furniture. It is designed to make this department a complete success in every respect. Besides the instruction in general business, and the different forms of single and double entry book-keeping, there will be formed special classes of young men and women to prepare them to act as T. and M. secretaries and librarians, also to keep properly the records of all church business, etc., etc. There should be more than a hundred here this fall to take advantage of this rare opportunity, who would not be induced to attend school for any other purpose. If there are any churches that lack good T. and M. and church officers, such would do well to send along their raw material, and we will try to make it up to order. And do not be so particular about the material that you will refuse to send anything, simply because you have not the best. Send the best you have, and rest assured that we will make the most of it. It is time, brethren, to use what means God in his providence places within our reach to be used, to improve ourselves, and to prepare us and our children to be his faithful servants in this work. The Biblical lectures will be supplemented during the coming year with a course of lectures on Ecclesiastical History. There is no doubt but the coming course will be far superior to anything that has preceded it. Though much has been written in our college circulars and other publications concerning the small expense incurred by students while attending the College here, yet many students after their arrival express their astonishment that the cost of living is so small. They say, “Why, I didn’t suppose it possible to live so cheap.” Now, this is evidence to us that such did not believe what had been said upon this point until they came and saw for themselves. If there are others who, Thomas-like, feel that they cannot believe until they can come and do likewise, we would extend to them a cordial and confident invitation to suspend their doubts, and come right along, and satisfy themselves that it is all true. The fact is, students live within the estimate of expenses given in our catalogues. They regard it too extravagant and unnecessary in some respects. When we say that students are boarded here for $1.10 per week, we mean just what we say and no more. And yet to avoid a gloomy suspicion, the last college circular, in the estimate of the necessary annual expenses of students boarding in the club, p. 11, has board entered at $1.20 per week. The clubs are now boarding for $1.10 per week. All the expenses of students here are correspondingly low, so that no person need neglect his education on account of expense. The expense for books is also very low. The method of instruction in some of the branches is such as to obviate the use of any particular text-books. Books need not cost each student more than $2 annually. WISER THAN PAUL.
By A. S. Hutchins
The apostle very modestly speaks of himself in the third person, while referring to the visions and revelations of the Lord which he received. He says: “I knew a man in Christ above fourteen years ago, (whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knoweth;) such an one caught up to the third Heaven,” where he heard words impossible for man to utter. 2 Cor. 12: 2, 4. There is one thing with reference to this man which Paul affirms that he did not know; i. e., whether he was in the body, or out of the body. He says, “God knoweth.” So far as our knowledge is concerned in this matter, we had supposed the same uncertainty must obscure our minds which veiled the apostle’s; but we find some now who have an understanding of the subject quite satisfactory to themselves. We are told that this wonderful vision or revelation was given to Paul while he lay dead at Lystra. A man of intelligence, steadfast and immovable in the doctrine of the immortality of the soul, thus confidently affirmed not long since. Respecting the death of Paul at Lystra, the record runs as follows: “And, having stoned Paul, drew him out of the city, supposing he had been dead. Howbeit, as the disciples stood round about him, he rose up, and came into the city.” Acts 14: 19, 20. Here it is affirmed of Paul that he was stoned, drawn out of the city, supposed to be dead, and rose up in the presence of his brethren and came into the city. With this record before us, it would be impossible to prove an alibi for this man. And if so, it was not this Paul who at this time had the vision, but it must have been another Paul. Those who hold to the unreasonable and unscriptural view of the immortality of the soul, tell us that the immaterial part, the soul, or spirit, is the real man, which leaves the body at death; and so argued my friend, this being the Paul who received the vision of so remarkable a character. Then certainly there were two Pauls, for the material, visible Paul was all this time on earth and in the presence of his brethren. In the solution of this problem, one of two things seems very remarkable: 1. That the real Paul who forsook the one stoned should be unable to tell whether or not he was in the body; or, 2. That men in the nineteenth century have found out so conclusively that he did forsake the body, and thus become wiser than Paul himself. The following is an approved definition of vision: “A supernatural appearance of men and things to the mind of a person not asleep.” Thus the Lord revealed himself to holy men of old,—to Peter, to Ananias, to Cornelius, to Paul, and to many others. Revelations of a remarkable character were not uncommon with the great apostle to the Gentiles, the man of whom the Lord said, “I will show him how great things he must suffer for my name’s sake;” the Paul who through his labors and his school of suffering had so far learned of Christ that he could testify: “Most gladly therefore will I glory in my infirmities, that the power of Christ may rest upon me. Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ’s sake: for when I am weak, then am I strong.” Oh, that we might become wise in these things by suffering in the school of Christ; and like those who “by reason of use have their senses exercised to discern both good and evil.”