THIS is a staple doctrine with all the truly orthodox, and is persistently asserted in every print and sermon which comes within easy range of the subject. Thus obituaries, funeral discourses, and eulogies on the departed, in metre and prose, discant largely and eloquently on the immortal powers of the soul. Believers in the mortality of man are often rallied for their weakness, and gravely told that man has powers superior to those of the animal creation (!) as if they didn't know this, and needed to be informed of the fact. But when solicited for Bible evidence in favor of this dogma (for the proof is supposed to be both metaphysical and biblical,) Gen. ii, 7 is a passage commonly adduced to parry our error.
So far as good; for this text speaks historically of the creation and nature of man, and if he is a duplex being, composed of an immortal soul housed in a material body, this text should acquaint us with a knowledge of the fact. Let us see. "And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life, and man became a living soul." Here, says my good orthodoxal friend, is proof that man is an immortal being. It says, "God breathed into Adam's nostrils the breath of life," but does not use such language as this in giving an account of the formation of the beasts, but simply says, "God made the beast of the earth after his kind," &c.
Those who have the truth can well afford to be fair, and although the Scriptures do say that "man is like the beasts that perish," that "they all have one breath," and that "all go unto one place," yet it is readily conceded that God does not anywhere say that he breathed into the nostrils of beasts the breath of life. But what of all that? what does this phrase mean? Let us look closely at this language and endeavor to arrive at its true meaning. Breathed into his nostrils. Now what is meant by that term—"nostrils?" Webster, the great American lexicographer, defines thus: "Nostrils, An aperture or passage through the nose. The nostrils are the passages through which the air is inhaled and exhaled in respiration." This is his complete definition, and to it agrees exactly the Hebrew word rendered nostrils. This is aphim, and is defined by Gesenius thus: "The nose. Properly 'the two breathing holes,' i. e., the nostrils, Gen. ii, 7."
This is valuable information. We have now ascertained an important fact concerning our immaterial tenant, if indeed we have such a guest. Its location is in the nose! There is where it was lodged in the first living creature. Truly this must be precious information to those philosophical minds who have labored in vain to find the situation of this little entity. Medical writers and metaphysicians have queried whether it was in the skull, in the aura, or in the thorax among the circulatory organs, or down still lower in the region of the abdominal viscera. But now we may all swing our hats and cry Eureka! for here is the immortal, never-dying soul situated in the nose, or as Gesenius says, "in the two breathing holes!" All honor to this illustrious guest in its dignified position!
But hold. We are further told by our antagonists that the soul is "that vital uncompounded, immortal, indivisible, immaterial, active substance in man whereby he perceives, reasons, thinks, and wills." (See Buck, Lee, and the catechisms.) But if the soul is "indivisible" how does it find its way into the nasal passages—the two breathing holes?! Either the soul is divisible, or else each member of the great social hive is endowed with two souls. How is it? It doesn't look quite clear; and, gentle reader, viewed in the orthodox light, we fear it never will. The point will not bear pressing.
We will now give what looks to us like the true idea of the Scripture. "God formed man of the dust of the ground, and breathed into his nostrils the breath of life," &c. This shows our humble, terrene origin. We are of the earth, mortal. God breathed into the nostrils of the first created being,—what? An immortal soul, or spirit? No, but simply "the breath of the spirit of life." Gen. vii, 27. There is a principle of life in the atmosphere. This caused Adam to respire, his lungs to play, the heart to beat, the life currents of blood to flow; the brain then grew active, and—the sublime phenomena of mind was the result, and Adam rose up a living, sentient being, endowed with conscious existence, in the image of his God, "a little lower than the angels." He then stood forth in his majesty, the noble prototype of the whole human family. But the phrase, "breathed into his nostrils the breath of life," so far from asserting our immortality, is sometimes used in the Scriptures as an evidence of mortality and human weakness. Thus, "Cease ye from man whose breath is in his nostrils; for wherein is he to be accounted of? Isa. ii, 22.
Again, it is sometimes assumed with an air of positiveness, as if this would wholly end the controversy, that the phrase "breath of life," Gen. ii, 7, is in the Hebrew, breath of lives, intimating, say they, that man has an animal life, in common with the lesser creatures, and also a still higher endowment, a spiritual life, or soul, which of course is immortal. This is merely confusing the subject, and may have been an objection with some. In reply we readily admit that the original reads in the plural, "breath of lives"—nishmath chayim. But this objection loses all its force, from the fact that this same term, in its plural form, is applied three times to beasts and living creatures in the immediate connection. Gen. vi, 17, and Gen. vii, 15, 22, are the instances. And though our translation does not there give it plurally, yet the phrase in Hebrew is so, and thus if it teaches that man has this two-fold kind of life, beasts and animals have it also.
Another objection in our mind to the immortality of the soul is, that it virtually teaches the doctrine of election, and still worse, that the work of creation is not yet completed, neither of which we are very willing to admit. The Scriptures say that in six days God made heaven and earth, the sea, and all that in them is. Now if the great Architect of souls at the birth of every human being creates a soul for the body, the above scripture statement is not true, for God is creating still. Again, if the Lord created all these immaterial entities in the beginning, and they are reserved in Heaven, or somewhere in the great pabulum of Nature, the world must stand till all these souls have bodies, or else the divine plan will be frustrated. Then may the end come, the Maker having foreordained and provided that just such a number of spirits should find corporeity.
But why should we further examine a subject which is so at variance with scripture and reason. The true Christian will never appeal from the plain teachings of the Bible. That informs us that "God only hath immortality," 1 Tim. vi, 16, that man is exhorted by a "patient continuance in well-doing," to "seek for glory, and honor, and immortality," Rom. ii, 7, and that the faithful only will put it on at the resurrection, 1 Cor. xv, 53, 54, when the great Lifegiver shall appear in his glory. Col. iii, 4.
Reader, you and I are not immortal now, but this desirable boon is a future gift predicated on our well-doing. G.
"Thou Shalt Surely Die."
By G.
THESE are the words of the Almighty to Adam, in warning him of the consequences which would follow eating of the tree of the knowledge of good and evil. The Rev. D. W. Clarke has recently issued a volume called "Man all Immortal," which gives as simple and consistent an interpretation of the above words as we recollect to have seen. On page 134 he says:
"The sentence of death for sin is expressed in these words: 'Thou shalt surely die;' or, more literally, 'dying, thou shalt die.' This form of expression is peculiar and emphatic, denoting not only the absolute certainty of the punishment denounced, but also the gradual completion of it. 'Dying, thou shalt die.' In that day thou shalt become incurably mortal; thou shalt gradually but certainly die; all thy days shalt thou be tending to dissolution and death, without the possibility of escape or remedy. This sentence is literally fulfilled upon our race; for 'as by one man sin entered into the world, and death by sin; so death passed upon all men, for that all have sinned."
What expositor, who interprets the above scripture in its most literal sense would have used language more appropriate.
G.
Peace as a River, and Righteousness as the Waves of the Sea.
The Lord, in most pathetic language, exclaims by his prophet, Isa. xlviii, 18, "O, that thou hadst hearkened to my commandments! then had thy peace been as a river, and thy righteousness as the waves of the sea." How beautiful, and how expressive is this language! And great, indeed, is the blessing that falls upon those who hearken to the commandments of God.
Hear again the language of Heaven: "O, that there were such an heart in them, that they would fear me and keep all my commandments always, that it might be well with them, and with their children forever." Deut. v, 29. Again, "O, that my people had hearkened unto me, and Israel had walked in my ways." Ps. lxxxi, 13. Such is the tender and pathetic language of the great Creator of Heaven and earth, concerning his people, with reference to his holy law. And here we may discover the jealous regard which God has for his commandments, and the vast importance that he attaches to a strict obedience of the same.
But let us notice one item that is named as the result of hearkening to the commandments of God, viz: Peace as a river, and righteousness as the waves of the sea. There is a beauty and significance to this expression, that perhaps is overlooked, or not fully comprehended by the casual reader. Peace, as a river. All understand a river to be a living, or continually flowing stream of water; and may be distinguished from other streams, not only by its greater size, but by its not being so liable to fluctuation, or sudden change, as by drouth or freshet; not to-day a wild torrent, and to-morrow but a rippling streamlet; nor now a sluggish creek, and anon a vast rushing stream, madly sweeping everything in its course. But whether it be wet or dry, drouth or freshet, a river usually maintains the same even course—the same steady, majestic flow; only gently rising or falling as may be necessary to meet the demands made upon it.
Such we understand is the nature of that peace that falls to the lot of him who hearkens to the commandments of God. Peace, under all circumstances. Peace not only when the sky is bright, but when the clouds appear. Not peace to-day, and disquietude to-morrow; not now all calmness, tranquility and quietude of mind, and then all aroused, agitated and confused; but peace continually. Peace in times of peril. Peace, even in times of deep sorrow and affliction.
O, who would not desire, yea, long for such peace—the peace that knows no abatement. Doubtless the Psalmist spoke from rich experience, when he said, "Great peace have they which love thy law." Ps. cxix, 165.
Righteousness as the waves of the sea. Here is another expression that inspiration has not used at random, but is quite as significant as the former. Reader, did you ever stand upon the deck of an ocean steamer, and look out upon the broad sea, and note with care her high swelling waves? Unwearied in their majestic march, how unceasingly they roll. How beautifully and inseparably is each wave blended with its fellow wave. And with what order and precision does wave follow wave—and wave after wave—in their grand march over old ocean's wide domain. You may have witnessed such a scene, with great admiration, and yet never thought to liken thereunto, the righteousness of those who hearken to the law of God.
My readers have doubtless already made the comparison. Who among them would not from the depths of his soul desire that his righteousness might be indeed, "as the waves of the sea?" that his right doing, or righteous actions, (for such constitute man's righteousness,)205might even thus be inseparably blended together, and thus follow, one after another, in quick and continual succession all through the rough march of life?
The same God that had such tender regard for his people in the days of Moses and Isaiah, still lives, and has the same compassionate regard for his erring children in this evil day. The same commandments that would have brought such rare blessings upon God's Israel anciently, had they hearkened unto them, are still registered in the ark of God's testament in Heaven, and are still the source from whence one may, through obedience to the same, obtain that peace that is as a river, and that righteousness that is as the waves of the sea.
J. M. A.
An Objection Noticed.
By J. M. A.
Bro. Z——. M——, wishes some one to show through the Review, how Luke xxiv, 50, 51, may be reconciled with Acts i, 3. He informs us that some "rank Spiritualists" have questioned with him the veracity of the Scriptures, on the ground that Luke contradicts himself in the foregoing texts. The position taken by these railers against God and the Bible, is, that according to the former text, Luke conveys the idea that Christ was taken up to Heaven on the day of his resurrection; but as the same writer asserts in the latter text that he was seen by his apostles forty days after his passion, therefore Luke contradicts in one place what he says in another, and consequently the Bible is a book of fables.
From the fact that Luke in his gospel, gives a brief account of Christ's ascension, in connection with, or immediately after, stating the events of the resurrection day, it is assumed that he mentions the ascension of Christ as one of the events of that day. There is no ground for such assumption.
After stating the events of the resurrection day, Luke briefly mentions the injunction of our Saviour to his chosen few, to tarry in Jerusalem till they should be endowed with power from on high; then states the fact that Christ led them out to Bethany, blessed them, and while in this act "was parted from them and carried up into Heaven;" but says nothing in regard to the time when this event occurred. Therefore, when Luke takes up his pen again, and states as in Acts i, 3, that Christ was seen of his apostles forty days after his passion, and then proceeds to narrate more particularly the events connected with his ascension, repeating again the same injunction to tarry at Jerusalem, we have no right nor reason to infer, that Luke in his gospel expressed, or intended to express anything differently in regard to the time of the event in question.
It seems eminently fitting and proper, in writing the gospel of Christ, to mention the fact of his ascension; and Luke, in closing up his gospel, very appropriately mentions this closing scene of Christ's eventful life on the earth. Then when he writes the Acts, he commences where he left off in his gospel; and does not forget to mention the fact that the former treatise contained a synopsis of what Jesus had done and taught "until the day in which he was taken up."
Certainly no contradiction, Bro. Z——. M——, nor chance to misunderstand the language of the sacred historian. If the great enemy of all truth cannot furnish his dupes with objections more weighty than what is here presented, rest assured that the Bible will stand the test. Continue, then, to regard the Bible, as you say you have done, "a common sense book."
But let us now lightly touch another note in the tune already given out. Whilst it is true that Luke has said nothing, either by word or inference, concerning the ascension of Christ on the day of his resurrection, I think there is evidence to show, nevertheless, that he did actually ascend to Heaven on that day, and consequently must have returned again the same day, to meet with his disciples as the sacred record informs us. Hear the words of Jesus to the weeping Mary, as she stood by his empty sepulcher on the morning of that memorable day, when doubtless in the midst of her joy and astonishment she was about to embrace him: "Touch me not; for I am not yet ascended to my Father; but go to my brethren, and say unto them,
I ascend unto my Father, and your Father, and to my God and your God." To this significant language of Christ himself, I wish to add a testimony from a valuable work published by Seventh-day Adventists, which, however, I am aware will be rejected by those who reject and despise the spirit of prophecy in these days. The testimony, however, should be received with weight, as it is well backed up by the authority of Christ. "Jesus quickly ascended up to his Father to hear from his lips that he accepted the sacrifice, and that he had done all things well, and to receive power in Heaven, and upon earth, from his Father. Angels like a cloud surrounded the Son of God, and bid the everlasting gates be lifted up, that the King of Glory might come in. I saw that while Jesus was with that bright, heavenly host, and in the presence of his Father, and the excellent glory of God surrounded him, he did not forget his poor disciples upon earth; but received power from his Father, that he might return unto them, and while with them impart power unto them. The same day he returned, and showed himself to his disciples. He suffered them then to touch him, for he had ascended to his Father, and had received power."
J. M. A.
“More Nice than Wise.”
By Wm. C. Gage
This popular adage is sometimes illustrated in the conduct of opposers of present truth, especially in their many efforts to stop its progress, which often lack in wisdom, either worldly or otherwise. A couple of incidents in our own experience so pointedly illustrate this idea that we give them to the Review.
During the discussion at Norridgewock, while the interest was at its hight, we received a visit from the U. S. Assessor, who inquired if we made a practice of selling books. Upon being answered in the affirmative, he produced an application for license as book pedler, which he requested us to sign. We politely informed him that the law exempted the sale of religious publications from taxation, upon which he retired, somewhat crest-fallen.
We were not, however, disposed to blame him so much, as our suspicions deepened into conviction in relation to the movers in the operation, who, as we have good reason to believe, were those who had failed to silence us by argument, and then hit upon an expedient to "take us down" by sending for the officer. If our suspicions are well grounded, some of our clerical friends failed to enjoy the joke as well as they anticipated.
It not unfrequently happens that those who embrace the truth are threatened with "the law" if they persist in laboring on the first-day of the week. A case of this kind occurred in an adjoining town, which is illustrative of another popular adage about the "shoe being on the other foot." A brother who had commenced to keep the Sabbath, went into his shop on first-day, and hoisting his gate, proceeded about his business as usual. Being at considerable distance from any dwelling or place of worship, no one was disturbed by the noise, but "the dragon was wroth," and stirred up a mob of people, who went from the meeting and gathered about his shop, muttering and threatening "law." They finally gave vent to their anger by shutting down his gate, when they retired from the scene, gathering again in front of their place of worship to meditate upon some scheme to put a stop to "such work." At this stage of the proceedings, the Justice of the peace appeared upon the ground with the Revised Statutes in his hand, and asked the crowd if they knew what they were about. They replied that they "rather thought they did," when he opened his book and "expounded the law" to them, showing that all who conscientiously observe the seventh-day, are permitted to labor on first-day if they disturb no one, adding that as they did not keep the seventh-day, every soul of them were liable to the law as sabbath-breakers, and furthermore, those who had shut down the man's gate, were liable to a heavy penalty for trespass, if he were disposed to "put them through" for it. The effect upon the crowd may be imagined.
We do not always expect to be protected by the law, but while it does last we certainly may be pardoned for enjoying the discomfiture of our enemies in the triumph of truth.
WM. C. GAGE.
The Afflicted.
By James White
THE Scriptures enjoin upon us the duty of remembering those that are in bonds, as bound with them. If we obey the dictates of our holy religion, often will we direct our thoughts to those who are afflicted. Our hearts, if wholly bent upon our business, or upon self, soon grow callous and hard as stone. Thus we find the rich are often unfeeling, because they have so much to see to of their own affairs.
I once went to a raising, in the very heat of a busy harvest; the man who invited us to help him, was so situated that he must have his house immediately to shelter his family, and he was poor. Only a few hands came to the raising, not half of those invited; one was a wealthy man, and one the son of a wealthy farmer. The others were poor men. One was a cripple, who hobbled nearly a mile, and left his work-bench, and lost his day's work, to help. The others were men who needed all their time to support their families; but they could not bear to see the house fail to be raised; they had hearts to feel, and hands to respond to this sympathy:
Where were the wealthy farmers on this occasion? Ah, they had become suddenly poor; poorer than the cripple, who hobbled a mile to help the poor. It was ten or more years ago, but it seems but yesterday, so painful were my reflections. I do not say that poverty always softens the heart; no, it sometimes makes a low shameless beggar; but I merely refer to the effect in general, of wealth upon the rich.
But I would touch upon another class of persons, who should have our sympathy, viz., the sick. At the present time, two of the General Conference Committee are in bonds, the bonds of disease and debility. Brn. White and Loughborough, and another effective laborer in the vineyard, are now laid up, and taken from their respective fields of labor, and we seem to be alone, like a family bereft of their natural protectors.
The work of Bro. White has been unceasing for many years; he has been the heart and soul of the work; and suddenly he is struck down by disease. We all seem paralyzed too, for we have leaned so much upon him, that he has at last given away. Not his spirit, not his courage, but his strength of body has finally failed. Bro. Loughborough, who has so long and faithfully stood in the gap, and wielded the sword of the Spirit, has sunk down from exhaustion; and what is most melancholy of all, they failed not while combatting enemies without, BUT WHILE RESTORING ORDER AMONG PROFESSED FRIENDS.
Bro. Bourdeau, whose testimony on sanctification is so much needed among us, is also in bonds. Disease holds him in her cruel chains. I have heard Bro. Bourdeau, and while he spoke on the subject of personal holiness, with tenderness and love, and mild but fervid eloquence, I was happy to think that soon his voice would sound among all the churches, melting into holy love, and persuading all to holy living. But alas! we are doomed to disappointment, and hope deferred, which makes the heart sick.
Now let us, one and all, make these brethren, who are now invalids in Dr. Jackson's hospital, these dear brethren bound in the chains of disease, confined and banished from their fields of labor, feel that we sympathize with them.
As yet, few donations have been made for them. Their position at present is somewhat expensive; but what sick man can avoid expense? and let us show to them, by our acts, that we appreciate their existence, which has been devoted wholly to the truth. Where in the world are the men who could fill their places? If we lose these men of experience, where are we? They should not have an anxious thought about the means to sustain them; but like a flowing rill, let their good works flow back into their hearts, and may the Lord soon raise them up in power.
Perhaps while we are left alone, as it were, our reflections may be of great advantage to us; and then, when they come again among us, their words will sink the deeper into our hearts, and we shall be the more206edified, and thus may God sanctify to us and to them this affliction.
Perhaps the Lord is wearied with our slow reform. It is evident from Scripture, that this message is not to move with slow and slothful pace; perhaps we have been slow to heed the rebukes sent in love. Shall we not examine ourselves in the light of those testimonies which God has given us? But stop! how can we do this, when not one half of our people have a full set of these works! and a still smaller number study them with care!!
Are we not on enchanted ground?
J. CLARKE.
Portage, Ohio.
What Language Did Adam Speak?
PROF. Bush, the distinguished Hebraist, in his "Notes" on Gen. xi, 1, "And the whole earth was of one language, and of one speech," has the following interesting remark:
"The language there spoken therefore was in all probability the language of Noah, and the language of Noah can scarcely have been any other than that of the antediluvians; and that this was the Hebrew cannot well be doubted if we consider that the names of persons and places mentioned in the early history of the world are as pure Hebrew as the names of Abraham, Isaac, and Jacob, or those of Solomon, and Malachi. Thus Adam, Eve, Cain, Seth, Abel; Eden, Nod, Enoch, &c., are all words of purely Hebraic form, structure, and signification, and there is not the least evidence of their being interpretations, as some have suggested, of primitive terms."
A New Religious Movement.
A SINGULAR religious movement was begun in England a few weeks ago. It is proposed to unite the members of the English, Roman Catholic and Greek churches in friendly communion, and the public journals report that three hundred churches in England have assented to the measure. From a statement made by Rev. F. G. Hall, formerly of St. Edmund Hall, Oxford, we gather the following indications of the character and purpose of the movement:
"An institution has been formed under the title of 'The Association for the Promotion of the Unity of Christendom,' to unite in a bond of intercessory prayer members both of the clergy and laity of the Roman Catholic, Greek and Anglican communions. 'To all,' it is said, 'who, while they lament the divisions amongst the Christians, look forward for their healing mainly to a corporate reunion of those three great bodies which claim for themselves the inheritance of the priesthood and the name of Catholic, an appeal is made. They207are not asked to compromise any principle which they, rightly or wrongly, hold dear; they are simply asked to unite for the promotion of a high and holy end.'"
The names of members are to be kept strictly private, and the only obligation imposed upon those who join the Association is the daily use of a short form of prayer, to which is added, in the case of priests, the offering, at least once in three months, of the Holy Sacrifice.
Is Truth Arbitrary?
By H. A. St. John
We answer, yes. Nor do we think it necessary to offer any proof of the same, from the fact that it is universally admitted by all candid, thinking men. Whether it be the truths of God's word, or any other truths, their unyielding nature is at once conceded by all Christians. Yet how many professed Christians there are at the present time, who, by their words and actions, give us plainly to infer that truth is not very arbitrary after all, but is susceptible of being bent or moulded after their own liking. Who has not witnessed the excuses, evasions, and subterfuges, to which they will have recourse, for no other purpose than to evade the claims of God's law, and more particularly the fourth commandment?
They will admit that this precept is very plain and positive, that it certainly enjoins the observance of the seventh-day, as the day in which God rested, and afterward blessed and hallowed, and that in all the Book of God no repeal can be found. They will also concede, that there is no evidence that God has ever unsanctified the seventh-day, or placed His sanctity upon another day. Yet after admitting all this, the sheerest excuse, the most unwarrantable inferences, are accepted as sufficient grounds to justify them in disregarding God's holy law, which he spake in thunder tones, and wrote with his own finger. Can such belong to that class who take "The Bible and the Bible alone," as their rule of faith and practice? Do they in truth regard the Scriptures as able to thoroughly "furnish the man of God unto all good works?" Nay, verily! Their rule differs from that of the Papist, only in name. In substance, and in its workings, 'tis all the same. What will such answer, when the great Judge shall inquire, "Who hath required this at your hands?"
But the truth of God is arbitrary. No man may put off the Law of God, but at the peril of his soul. God's government cannot be overthrown. His law will be vindicated, those that make haste to do His commandments will be justified, transgressors will be destroyed, and in the kingdom of eternal glory, none but the righteous shall dwell. The duties that God enjoins upon us are kindly suited to our natures, for obedience to his precepts is the greatest happiness to ourselves. Oh, that God would inspire us with more love for his testimonies here, and ultimately bring us to the mansions of eternal felicity, in the paradise of God!
H. A. ST. JOHN.
Ransom Center, Mich.
Here I Am.
By Dr. J. De Ville Dennis
Bro. White—Dear Sir : I was informed before coming to Chicago, that there was a society of Seventh-day Adventists here; but with diligent search and inquiry, both of private individuals and the City Directory, I am unable to find any of the members. Being desirous of meeting my Advent friends and brethren in Christ, I hope, on seeing this, they will have the kindness to call on me, or inform me of their place of worship.
A note may be directed to room No. 10, Metropolitan Block, or the Medical College, No. 68, South Clark street, or through the Post Office.
Dr. J. De Ville Dennis.
Chicago, Nov. 19, 1865.
The Design.
BELIEVER, art thou afflicted? Art thou severely tried? Does trouble after trouble roll over thee? What is the cause? There must be one. What is the design? Hast thou inquired? If not, inquire now. Why does God try me so? Does he hate me? No. Is he wrathful? No; he has sworn that he will not be wroth with thee. Why then is it? God intends to make thee holy—to make thee like himself. He is weaning thee from the creature. He is wearying thee of earth. He intends to raise thy desires, hopes, and thoughts, to Heaven. He is detaching and separating thee from what pollutes and defiles, that he may polish and brighten thee to catch and reflect the rays of his glory in his presence forever. You have prayed to be made holy. God has heard your prayer. He approves of it. He is answering it. By his present dealings, which he will sanctify by the power of his Holy Spirit, he will prepare thee to glorify him on earth, and make thee meet to partake of the inheritance in light. His design is most gracious, every way worthy of himself; and you will see by and by that love and wisdom appointed and arranged every trial you are now passing through. Submit yourself, therefore, unto God; accept his corrections, nor ever complain of his dealings. He treats you as his child. He corrects you for your good. He prepares you for what he has prepared for you. He will make you a vessel of mercy, afore prepared unto glory. In eternity you will bless him for the discipline of time.
Use of the Arms in Walking.
Dr. Dio Lewis does not believe in muffs. In a recent publication he says:—"The first time you are walking with your arms at liberty, stop moving them, and hold them by your sides. You will be surprised to find how soon your companion will leave you behind, although you may hurry, twist, wriggle, and try hard to keep up. One reason of the slow walk among girls is to be found in this practice of carrying the arms motionless. Three miles an hour, with the arms still, is as hard work as four miles with the arms free."
"I have seen the queens of the stage walk. I have seen a few girls and women of queenly bearing walk in the street and drawing-room. They move their arms in a free and graceful manner. Could this habit become universal among girls, their chests would enlarge, and their bearing be greatly improved. See that girl walking with both hands in her muff. How she wriggles and twists her shoulders and hips! This is because her arms are pinioned. Give them free swing, and her gait would soon become more graceful."
"You have seen pictures of our muscles. Those of the upper parts of the body, you remember, spread out from the shoulders, in all directions, like a fan. Now, if you hold the shoulder still, the muscles of the chest will shrink, the shoulders stoop, and the whole chest becomes thin and ugly."
"But some girls will say, \
A Good Creature of God,
THE REV. DR. GUTHRIE says:—I have heard a man with a bottle of whiskey before him have the impudence and assurance to say—"Every creature of God is good, and, nothing to be refused, if it be received with thanksgiving; and he would persuade me that what was made in the still pot was a creature of God.
In one sense it is so, but in the same sense so is arsenic, so is oil of vitriol, so is prussic acid. Think of a person tossing off a glass of vitriol, and excusing himself by saying that it is a creature of God. He would not use many such creatures, that's all I say.
Whiskey is good in its own place. There is nothing like whiskey in this world for preserving a man when he is dead. But it is one of the worst things in the world for preserving a man when he is living. If you want to keep a dead man, put him in whiskey, if you want to kill a living man, put the whiskey into him.
It was a capital thing for preserving the dead Admiral, when they put him in a rum puncheon, but it was a bad thing for the sailors when they tapped the cask and drank the liquor till they left the Admiral as he never left the ship—high and dry.
Come unto Me
Selected for the Review.
"Come unto Me."
WHY will ye live unblest,
Ye restless crowds in pleasure's domes assembling?
And ye who labor 'neath your burdens trembling,
Come unto Me, and I will give you rest.
The wild dove hath her nest;
Earth, in her bosom shields the timid hare;
Flowers sleep 'neath heaven's azure fane; but where,
Except ye come to Me, shall ye find rest?
Ye of the troubled heart,
Weighed down with sorrow, and of life aweary,
Whose paths extend through deserts waste and dreary,
Come then to Me, I will relief impart.
Ye children bright and free,
Come with cloudless brows entwined with blossoms,
Ere sin and care assail your peaceful bosoms;
Of such my kingdom is, Come unto Me.
In life's glad summer, come!
Earth's lovely things, the beautiful and gay,
Are they not swept as autumn leaves away?
So pass your hopes and visions to the tomb.
Though by the world caressed,
Though all its treasures glitter at your feet,
And life's young years with rapture be replete,
Oh, what are these to Heaven! a Heaven of rest.
The wild dove hath her nest,
Earth, in her bosom shields the timid hare;
Flowers sleep 'neath heaven's azure fane, but where,
Except ye come to Me, shall ye find rest?
Business Department.
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For Review and Herald.
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For Bro. White.
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The Echo of Influence
In certain localities among the mountains, the traveler's voice is echoed back from a hundred sides at once; out of dark gorges, down the long slopes, from the perpendicular rocks—indeed, from everywhere, as it seems, the reverberation of even lowly-spoken words comes rolling upon the astonished ear. There are certain positions in life, too, where a man's influence, unconscious as well as designed, finds an echo in a multitude of minds—an echo that dies not suddenly away, but is prolonged, often, far into the future; sometimes into eternity.
The Sight
THE SIGHT.—Persons living in the cities begin to wear glasses earlier than country people, from the want of opportunities of looking at things at a distance. Those who wish to put off the evil day of spectacles, should accustom themselves to long views. The eye is always relieved, and we see better, if, after reading awhile, we direct the sight to some far-distant object even for a minute. Great travelers and hunters are seldom near sighted. Humboldt at eighty-seven could read unaided. Sailors discern objects at a great distance with considerable distinctness, when a common eye sees nothing at all.