HOWEVER closely salvation and redemption may be related in the gospel plan, there is a difference between the two. Salvation is a saving or keeping from, and redemption is bringing back from. The great salvation through Christ is from death—the second death. The great redemption is from mortality and death—the first death. The Lord promised to redeem his people from death and the grave. Hos. 13:14. But that will not apply, strictly speaking, to Enoch and Elijah, as they were saved from death; from going into the grave. But their redemption from mortality—from that condition which brings mankind to the grave—was the same as that of others. It is true that both these words have a different application from that here noted; as, we are saved from sin, and redeemed from our vain conversation. But such application does not disprove the statement made in regard to the difference of the terms, and of their general application.
The apostle Paul says that we, who have the first-fruits of the Spirit, are groaning for redemption. Rom. 8:23. And Jesus instructs us, when we see the signs of his coming, to look up, and lift up our heads; for our redemption draws nigh. Luke 21:28. By this we see that the work of redeeming love is not yet done for the saints of God. The grave yet holds in its cold embrace myriads of faithful ones, who died in hope. They rested in the promise of God through Christ, and could say with Job, "I know that my Redeemer liveth;" and with him they looked forward to the "better resurrection." Of the ancient worthies, now sleeping, Paul said: "These all, having obtained a good report through faith, received not the promise; God having provided some better thing for us, that they without us should not be made perfect." Heb. 11:35, 39, 40. They are resting and waiting for the redemption for which we are waiting and groaning.
And the same apostle informs us that "the first-fruits of the Spirit" which we have received, is also an assurance, "the earnest of our inheritance until the redemption of the purchased possession." Eph. 1:14. When man fell,—when sentence was pronounced upon him, his possession shared with him the curse. At the first he was given dominion over the earth; but the Lord said: "Cursed is the ground for thy sake." And when the seed of the woman undertook to bruise the serpent's head, he not only purchased man with his blood, but he purchased his possession also, and with him it remains to be redeemed. Satan may mar the work of God, but he cannot thwart his purpose. God's work will finally be perfected, and the work of the devil will be destroyed. 1 John 3:8. Thus the future work of redemption has two great objects to accomplish. And, as before said, they who say the work of redemption is finished; who deny the great work yet to be accomplished, rob the Redeemer of the glory of his work. It remains for us to examine that work in respect to both these objects. And,
1. THE REDEMPTION OF MAN.
Man was made of the dust of the ground, and placed on probation for endless life. He was told that if he disobeyed his Creator he should die. Of course if he obeyed he would live—live forever. But he disobeyed; he took the fearful risk, and did that which his Creator told him, in the most explicit terms, he should not do. In this transaction man subjected himself to two great losses: 1. He lost his innocence, which was essential to his happiness; 2. He lost his life—his very being.
The plan of salvation and redemption embraced a work of recovery or restoration. Not, however, merely to bring man back to the position which he occupied when he was created and placed in the garden of Eden; but to place him where God originally designed that he should stand when he had passed his probationary state. In probation he was subject to temptation; free to fall. In his final state he will be placed beyond the reach of temptation, fixed in his integrity, no longer in danger of falling; no more exposed to the liability to die. We cannot imagine that the gospel of Christ will do less for man than was embraced in the original purpose of his Maker.
The method of restoring man to a state of innocence and of complete happiness we have fully considered in remarks on Justification, and on the Atonement itself. This embraces the forgiveness of sin, and the renewal of his moral nature; a transformation of his will and affections. This is a recovery from the first of the losses which he sustained in his departure from the path of right.
The second loss was entirely different in its nature. It took hold on man's physical being, and reduced him to his original elements; it returned him to the dust of the ground. By this we would not be understood as saying that either man's moral or physical nature can be seriously affected without affecting the other. When man perverts his moral powers he degrades his physical system, and subjects it to untold evils. All the suffering that exists and that ever has existed in the world, had its spring in that source. And, when man abuses his physical system he weakens his moral powers. These propositions will not be denied. But it is equally undeniable that that which directly affects one may only indirectly affect the other. A man may pervert his ways, and despise his Maker, and sear his conscience, and yet live many years; though the end of these things is death. And justification from sin may be received, with a purified conscience and a renewed heart, while yet the physical system is subject to decay and death; though continuance in that justified state—perseverance in the right—certainly leads to eternal life. It is true that the first step toward recovering man from the consequences of the fall, looks forward to the complete recovery in all things; but there are progressive steps in the work; one is taken before another.
For reasons purely theoretical, many in this age deny that death—the death of the physical man—is the result of sin. They say that the man which was made of the dust of the earth would have died if he had never sinned; that being made of perishable material, he must have perished, from the very nature of his being. But this statement is defective and erroneous. (1) The material universe, the earth, is not necessarily perishable. It may undergo great changes, but we cannot believe it was ever made in vain, or to go out of existence. When it was created it was pronounced very good, and over it "the morning stars sang together, and all the sons of God shouted for joy." Nor is there any evidence that man, who is "fearfully and wonderfully made," would have perished if he had not sinned. At the best it is only a bare assumption, and not sustained by reason. But, (2) it is directly contrary to the word of Jehovah himself, who said, as a sentence upon the sin of man, because he had partaken of the tree of which he was forbidden to eat, the earth from which he was taken, over which he was given the dominion, should be cursed, and he should return unto it. And, to carry out this sentence, man was shut out from the tree of life, lest he put forth his hand and take and eat (a purely physical act), and live forever. If we regard the word of the Lord we must admit that death, the death of the whole man, was the result of his disobedience. And no other death but a literal or physical death was threatened or could be inflicted. For, as we have already considered, spiritual death is not an infliction, but a crime; it is not a penalty, but it incurs a penalty.
This is an important point, for the breadth of the work of redemption is involved in it. The redemption must be as extensive as the loss; otherwise it would not be complete. If the loss involved the death of the physical nature of man, then redemption must take hold of his physical nature. And this we shall see that it does. We consider then,
1. Christ, our substitutionary sacrifice, died a physical death. This is certainly a good reason for believing that the gospel takes hold of physical relations. We cannot see how otherwise the method or nature of the sacrifice can be accounted for.
2. After death and burial, and remaining in the grave the time allotted by prophecy, he had a physical resurrection. Some have even gone so far as to deny this. Concerning the resurrection the following words are copied from a sermon preached in an orthodox church:—
"The resurrection is typical of the life of the soul; the figure of a spiritual body teaches, not the resurrection of the material body, but the immortality of the soul."
This is the view held by many teachers who are considered orthodox. In harmony with this, a writer, who was a Spiritualist, and professed to be a believer of the Bible, expressed his faith as follows:—
"At death the real man, that is to say his soul and spirit, rise from or out of his dead body; that in the New Testament this is denominated anastasis, or the resurrection."
These quotations are made that the reader may see the necessity of the argument we frame on the literal or physical resurrection of Christ. All who hold to such views place the "resurrection" or rising of the immortal spirit at the time of the death of the body. But the resurrection of Christ did not at all correspond to such a view.
a. The resurrection of Christ was not the rising of his spirit out of his body; for he did not rise until the third day after his death. And they will hardly contend that his spirit did not leave his body until he had been dead three days; yet they must to be consistent with that theory.
b. That which arose was placed under the guardianship of Roman soldiers. But no one can believe that after Jesus had been some hours dead, the soldiers were put on guard to prevent the escape of his spirit, and thence the report of his resurrection.
c. His enemies denied his resurrection, and reported that his disciples had stolen him. Did they mean to deny that his spirit left his body, and to affirm that his disciples came and stole away his spirit while they slept?
d. The angel said to those who came to the sepulcher: "He is not here; for he is risen, as he said. Come, see the place where the Lord lay." Matt. 28:6.
e. When his followers went to the sepulcher, after his resurrection, they "found not the body of the Lord Jesus." Luke 24:3.
f. When he met with his disciples after his resurrection, he told them to handle him, to examine the wounds in his hands, and feet, and side, and see that it was he himself; and he took food and did eat before them. Luke 24:36-43.
g. In his sermon on the day of Pentecost, Peter proved the resurrection of Christ by the promise of God to David, that of the fruit of his loins according to the flesh, he would raise up Christ to sit on his throne." Acts 2:30, 31. This is positive proof of a bodily resurrection.
We might go farther and prove by the Scriptures that neither believers nor unbelievers, Jews nor Greeks, had any idea of such a mythical resurrection as is now taught by men of various faiths in these days. But it is not at all necessary, for if a bodily or physical resurrection is not proved by the points here noticed, then language cannot be framed to teach it. We now notice,213
3. That Jesus, in his resurrection, was "the first-fruits of them that slept." 1 Cor. 15:20. This language is significant of kind as well as of order. We have seen that, in the New Testament, in the case of the Saviour, his resurrection was of a material body. It is also said that the bodies of many saints left the graves at the time of his resurrection. And this is an assurance that the resurrection of all the saints will be that of the body also.
We say the first-fruits indicates kind as well as order. The first-fruits of any product was paid from that product, and not from something else. A sheaf of barley would not be the first-fruits of a field of wheat. A measure of wheat would not be the first-fruits of an olive orchard. Such a reckoning or rendering of first-fruits would be considered only absurd. But that would be no more absurd than to make the resurrection of Jesus from a physical death and a burial in the grave, the first-fruits of immortal souls, which never died and could not die! No greater incongruity could be presented. Surely, they who teach such fanciful theories cannot have well considered the result of their action. "They know not what they do." Nothing but the literal resurrection of physical or material bodies will answer to the first-fruits presented in the resurrection of our Saviour.
4. We will briefly present some direct proofs of the resurrection; we shall select such as have a bearing on its nature.
(1) "Thou wilt not leave my soul in hell; neither wilt thou suffer thy holy one to see corruption." Ps. 16:10. This is one of the last texts which would be selected to prove the resurrection of the body; but to that it refers, for inspiration says it is a prophecy of the resurrection of Christ "according to the flesh." Acts 2:30, 31.
(2) "Thy dead men shall live, together with my dead body shall they arise. Awake and sing, ye that dwell in dust; for thy dew is as the dew of herbs, and the earth shall cast out the dead." Isa. 26:19.
(3) "Thus saith the Lord, Refrain thy voice from weeping, and thine eyes from tears; for thy work shall be rewarded, saith the Lord; and they shall come again from the land of the enemy." Jer. 31:16. We learn from Matt. 2:16-18 that this language was spoken to those mothers whose little children were slain by Herod. Death is the enemy (1 Cor. 15:26) from whose land they will be brought.
(4) "Thus saith the Lord God: Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel." Eze. 37:12. The vision of the valley of dry bones is often spoken of as a prophecy of a spiritual reviving. But the words quoted above are from the Lord's explanation of the vision; and no one should presume to explain the Lord's explanation. It is plain, and in harmony with the other scriptures.
(5) "And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt." Dan. 12:2.
(6) "I will ransom them from the power of the grave; I will redeem them from death; O death, I will be thy plagues; O grave, I will be thy destruction." Hos. 13:14.
(7) "But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you." Rom. 8:11.
(8) "For we know that the whole creation groaneth and travaileth in pain together until now. And not only they, but ourselves also, which have the first-fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body." Rom. 8:22, 23.
(9) "We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality." 1 Cor. 15:51-53.
If every word shall be established in the mouth of two or three witnesses, there is no need that this line of proof should be carried any farther. Not one of these declarations can fail, for "the Scriptures cannot be broken." And we rejoice in the assurance. We do indeed "groan within ourselves;" our sicknesses and pains are evidences of our mortality. We long for the day when this mortal shall put on immortality; when death shall be swallowed up in victory; when redemption's work shall be complete. EDITOR.
(To be continued.)
Pride.
By E. Hilliard
SATAN was not satisfied with his position in Heaven. He was moved with envy and jealousy and he aspired to a more lofty position. He said, I will be like the Most High. The cherishing of this desire led to open rebellion, and finally his expulsion from Heaven. It was his proud heart that closed the gates of Heaven against him. Pride is the most natural and the most difficult sin that we have to contend with. Satan well knew the strongest temptation that he could place before the woman in the garden of Eden. He said to her, "In the day ye eat thereof then your eyes shall be opened, and ye shall be as gods, knowing good and evil." It was a desire for a more exalted position that led to the fall of our race, and that has brought all the misery and woe into our world.
When we consider that pride sprung forth from pure hearts in Heaven and perfect hearts in Paradise, do we wonder that it permeates the souls of men to-day? Pride dwells almost supreme in the carnal heart, from the tramp that begs at our door, to the king that sits upon his throne. Often God lays the hand of affliction kindly upon us to press us back into our proper sphere. Many miss their position of humility by chafing under the chastening rod.
Self-exaltation often arises by dwelling upon our own virtues and ability. The spirit of God sometimes works upon the mind and quickens the mental faculties, and enables one to accomplish something for the Master. Self then steps in and takes the honor, thus robbing God of the glory that is his due, and denying the help he has so graciously given us. Under these circumstances can we, when again in need, with any degree of confidence ask for his assistance? God is merciful and kind, but he does not like to have his kindness abused.
If we watch as we should against sin and mistakes, we will have no time to dwell upon our own good deeds. Could we see the record of our lives in the books of Heaven, and there behold the long list of our evil works, we would be ashamed to look upon the few good acts we have performed.
The prophet Samuel said to Saul, "When thou wast little in thine own sight, wast not thou made the head of the tribes of Israel, and the Lord anointed thee king over Israel?" This once humble and noble king soon became exalted, and followed the inclination of his own proud heart, which led him on to a lamentable death.
Pride is a terrible sin. So deeply is it rooted in the human heart that nothing but the most sedulous efforts, accompanied by the grace of God, can ever remove it. It is a hard sin to get at. It often comes to us dressed in the garments of humility. This is the most dangerous kind. It weaves its meshes so securely around us that we sometimes find ourselves firmly and yet almost unconsciously fastened in the net.
Bunyan says in his "Pilgrim's Progress," that it is a very difficult matter to get down into the valley of humility, but when once there, it is a very beautiful and pleasant place. If reproof, affliction, and persecution will help us to descend the rocky steep into this pleasant valley, then let us praise God for such help. If the heart rebels against any of these helps, then we can know that pride and self rules, and that we are climbing up the pathway to the barren hills of despair. E. HILLIARD.
HOW TO DO IT.
By John Greenleaf Whittier
THE old squire said, as he stood by the gate,
And his neighbor, the deacon, went by,
"In spite of my bank stock and real estate,
You are better off, deacon, than I.
"We're both growing old, and the end's drawing near,
You have less of the world to resign,
But in Heaven's appraisal your assets, I fear,
Will reckon up greater than mine.
"They say I am rich, but I'm feeling so poor,
I wish I could swap with you even—
The pounds I have lived for and laid up in store,
For the shillings and pence you have given."
"Well, squire," said the deacon, with shrewd common sense,
While his eye had a twinkle of fun,
"Let your pounds take the way of my shillings and pence,
And the thing can be easily done."
—Whittier.
The Earth Is the Lord’s
The earth and its fullness are the Lord's.
The Morals of Swedenborg.
By Howard Crosby
MANY are captivated by Swedenborg's doctrine of correspondences, and are thus led into praise of his system. Beyond this, they know very little either of him or his system.
They are not aware that Swedenborg rejected nearly half the Bible, and that he declares that David and Paul are in the other world associated with the worst devils. But above all they are not aware of Swedenborg's licentious teachings.
Swedenborg, in his work on "Scortatory Love," teaches that sensual indulgence is necessary in some (sec. 450), that parents should take care that in their sons it should not be immoderate and inordinate (sec. 456), that a mistress is proper for some (sec. 459), and that concubinage is lawful under certain circumstances (sec. 468). In this way he undermines the family relation, and gives an excuse to every licentious spirit.
It is not strange that such religious teaching should be welcomed by those who wish to live in sin. There are many in otherwise refined circles who would enjoy the sanctity of religion but for the vices which are hidden from all but conscience and God. A Christianity which dispenses with morality is just the thing for them. Swedenborg presents himself as the teacher to their liking.
But we are persuaded that many excellent and moral persons give an adhesion to Swedenborgianism who have no idea of his wide departure from purity. That a refined and pure-minded woman could read Swedenborg's defense of sensual vice, and be a Swedenborgian, seems an impossibility.
In this age of nude art, French novels, and lewd plays, Swedenborg's loose morality is eminently appropriate, and we should expect to see the same persons enjoying the entire group. But can we not extricate the ignorant ones—those who are Swedenborgians because they know so little of Swedenborg's doctrines? Surely they do not wish to help a system which covers lust with the cloak of piety. Let the Swedenborg preachers come out boldly and preach Swedenborg's doctrines on Scortatory Love, that all their people may know the moral character of Swedenborgianism. Why conceal that portion of Swedenborg's teaching which stamps him as an imposter?—Rev. Howard Crosby, D. D.
Paul and Apollos at Corinth and Ephesus.
By Ellen G. White
It is recorded that Paul labored a year and six months in Corinth. His efforts, however, were not exclusively confined to that city, but he availed himself of the easy communication by land and water with adjacent cities, and labored among them both by letter and personal effort. He made Corinth his headquarters, and his long tarry and successful ministry there gave him influence abroad as well as at home. Several churches were thus raised up under the efforts of the apostle and his co-laborers. The absence of Paul from the churches of his care was partially supplied by communications weighty and powerful, which were received generally as the word of God to them through his obedient servant. These epistles were read in the churches.
After leaving Corinth, Paul's next scene of labor was at Ephesus. He was on his way to Jerusalem to celebrate the approaching festival; and his stay at Ephesus was necessarily brief. He reasoned with the Jews in the synagogue, and produced so favorable an impression that he was entreated to continue his labors among them. His plan to visit Jerusalem prevented him from tarrying; but he promised to labor with them on his return. He had been accompanied to Ephesus by Aquila and Priscilla, and he now left them to carry forward the good work which he had begun.
It was at this time that Apollos, an Alexandrian Jew, visited Ephesus. He had received the highest Grecian culture, and was a scholar and an orator. He had heard the teachings of John the Baptist, had received the baptism of repentance, and was a living witness that the work of the prophet was not in vain. Apollos was a thorough student of the prophecies, and an able expounder of the Scriptures, publicly proclaiming his faith in Christ, as far as he himself had received the light.
Aquila and Priscilla listened to him, and saw that his teachings were defective. He had not a thorough knowledge of the mission of Christ, his resurrection and ascension, and of the work of his Spirit, the Comforter which he sent down to remain with his people during his absence. They accordingly sent for Apollos, and the educated orator received instruction from them with grateful surprise and joy. Through their teachings he obtained a clearer understanding of the Scriptures, and became one of the ablest defenders of the Christian church. Thus a thorough scholar and brilliant orator learned the way of the Lord more perfectly from the teachings of a Christian man and woman whose humble employment was that of tent-making.
Apollos, having become better acquainted with the doctrine of Christ, now felt anxious to visit Corinth, and the Ephesian brethren wrote to the Corinthians to receive him as a teacher in full harmony with the church of Christ. He accordingly went to Corinth, and labored with the very Jews who had rejected the truth as preached to them by Paul. He reasoned with them from house to house, both publicly and privately, showing them Christ in prophecy; that he was Jesus whom Paul had preached, and that their expectations of another Messiah to come were in vain. Thus Paul planted the seed of truth, and Apollos watered it; and the fact that Apollos supported the mission of Paul gave character to the past labors of the great apostle among them.
While Apollos was preaching at Corinth, Paul fulfilled his promise to return to Ephesus. He had made a brief visit to Jerusalem, and had spent some time at Antioch, the scene of his early labors. Thence he had traveled through Asia Minor, visiting the churches which he had himself established, and strengthening the faith of the disciples.
The city of Ephesus was the capital of the province of Asia, and the great commercial center of Asia Minor. Its harbor was crowded with shipping from all parts of the known world, and its streets thronged with the people of every country. It therefore presented, like Corinth, a favorable missionary field.
The Jews, now widely dispersed in all civilized lands, were generally expecting the speedy advent of the Messiah. In their visits to Jerusalem at the annual feasts, many had gone out to the banks of the Jordan to listen to the preaching of John the Baptist. From him they had heard the proclamation of Christ as the Promised One, and on their return home they had carried the tidings to all parts of the world. Thus had Providence prepared the way for the apostle's labors.
On his arrival at Ephesus, Paul found twelve brethren, who, like Apollos, had been disciples of John the Baptist, and like him had gained an imperfect knowledge of the life and mission of Christ. They had not the ability of Apollos, but with the same sincerity and faith they were seeking to spread the light which they had received.
These disciples were ignorant of the mission of the Holy Spirit, that Jesus promised to his believing people, to be the life and power of the church. When asked by Paul if they had received the Holy Ghost, they answered, "We have not so much as heard whether there be any Holy Ghost." Paul inquired, "Unto what then were ye baptized?" and they said, "Unto John's baptism." The apostle then proceeded to set before them the great truths which are the foundation of the Christian's hope.
He told them of the life of Christ on earth, and of his cruel and shameful death. He told them how the Lord of life had broken the barriers of the tomb, and risen triumphant over death. He repeated the Saviour's commission to his disciples: "All power is given unto me in Heaven and in earth. Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." He told them also of Christ's promise to send the Comforter, through whose power mighty signs and wonders would be wrought, and described the glorious fulfillment of that promise on the day of Pentecost.
With deep interest, and grateful, wondering joy, the disciples listened to the words of Paul. By faith they grasped the atoning sacrifice of Christ, and acknowledged him as their Redeemer. They were then baptized "in the name of Jesus;" and as Paul laid his hands upon them, they received also the baptism of the Holy Spirit, by which they were enabled to speak the languages of other nations and to prophesy. Thus these men were qualified to act as missionaries in the important field of Ephesus and its vicinity, and also from this center to spread the gospel of Christ in Asia Minor.—Mrs. E. G. White, in Sketches from the Life of Paul.
Paul's Third Missionary Tour.
By Conybeare; Howson
AN important period of Paul's life opens with a third journey through the interior of Asia Minor. In the short stay which he had made at Ephesus on his return from his second journey he had promised to come again to that city if the providence of God should allow it. This promise he was enabled to fulfill after a hasty visit to the metropolis of the Jewish nation, and a longer sojourn in the first metropolis of the Gentile church. It would lead us into long and useless discussions if we were to speculate on the time spent at Antioch, and the details of the apostle's occupation in the scene of his early labors.
It is evident that it was not Paul's only object to proceed with all haste to Ephesus; nor, indeed, is it credible that he could pass through the regions of Cilicia and Lycaonia, Phrygia and Galatia, without remaining to confirm those churches which he had founded himself, and some of which he had visited twice. We are plainly told that his journey was occupied in this work, and the few words which refer to this subject imply a systematic visitation. He would be the more anxious to establish them in the true principles of the gospel in proportion as he was aware of the widely-spreading influence of the Judaizers. Another specific object, not unconnected with the healing of divisions, was before him during the whole of this missionary journey—a collection for the relief of the poor Christians in Judea. We even know the "order which he gave to the churches of Galatia." 1 Cor. 16:1, 2. He directed that each person should lay by in store, on the first day of the week, according as God had prospered him, that the collection should be deliberately made, and prepared for an opportunity of being taken to Jerusalem.
We are not able to state either the exact route which Paul followed, or the names of the companions by whom he was attended. As regards the latter subject, however, two points may be taken for granted—that Silas ceased to be, and that Timotheus continued to be, an associate of the apostle. It is most probable that Silas remained behind in Jerusalem, whence he had first accompanied Barnabas with the apostolic letter, and where, on the first mention of his name, he is said to have held a leading position in the church. He is not again mentioned in connection with the apostle of the Gentiles. The next place in Scripture where his name occurs is in the letter of the apostle of the circumcision (1 Peter 5:12), which is addressed to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia. There "Silvanus" is spoken of as one not unknown to the persons addressed, but as a "faithful brother unto them;" by him the letter was sent which "exhorted" the Christians in the north and west of Asia Minor, and "testified that that was the true grace of God wherein they stood;" and the same disciple is seen, on the last mention of his name as on the first, to be co-operating for the welfare of the church both with Peter and Paul.
It may be considered, on the other hand, probable, if not certain, that Timotheus was with the apostle through the whole of this journey. Abundant mention of him is made, both in the Acts and the Epistles, in connection with Paul's stay at Ephesus, and his subsequent movements. Of the other companions who were undoubtedly with him at Ephesus, we cannot say with confidence whether they attended him from Antioch, or joined him afterward at some other point. But Erastus (Acts 19:22) may have remained with him since the time of his first visit to Corinth, and Caius and Aristarchus (Acts 19:29) since the still earlier period of his journey through Macedonia. Perhaps we have stronger reasons for concluding that Titus traveled with Paul and Timotheus through the earlier part of this journey. In the frequent mention which is made of him in the Second Epistle to the Corinthians he appears as the apostle's laborious minister, and as a source of his consolation and support, hardly less strikingly than the disciple whom he had taken on the previous journey from Lystra and Iconium.
The Sabbath-School Teacher’s Example
The Sabbath-school teacher's example, in all the walks of life, is an influence for good or evil which should admonish him to continual well-doing, that his light may so shine before men, that they seeing his good works may glorify our Father which is in Heaven. There should be not only “line upon line and precept upon precept,” but illustrative example as well.
A Shifting Landmark.
A TRADING-VESSEL, bound for the port of D—, was making her first voyage of the season. Under a bright moon, she was scudding before the wind, in danger of being driven upon the shore. It required skill to make the entrance of the harbor.
“We are running too far to the leeward,” said the captain.
“How can that be?” asked the pilot, who thought he knew the steering points, and could not err in his bearings.
“I judge by the waves. There is shallow water ahead. Set more to the windward.”
“I judge by the white spire of the church yonder,” said the pilot. “Last year I ran into this port every fortnight, and every time took my range with that spire.”
“The church ought to be a good guide, and you must be right, but yet I fear we are out of the road.”
The captain was not familiar with the localities. He trusted to the pilot. The ship went driving on, until she struck upon a sand-bar, wrenching every timber from keel to topmast.
“I knew you would strand her,” said the captain, imagining that he had foreknown what he now experienced.
“But I was in line with the church spire, as you can see for yourself. You must blame the church, and not me.”
A rocket was sent up as a signal of distress. In an hour a steam-tug came to rescue the crew, and, if possible, draw the vessel off the bar.
“We cannot draw her off to-night,” said the tug-master. “The wind and the waves are too high. Come ashore and wait until to-morrow.”
The pilot was anxious to solve the mystery, and to save his reputation. His theory was, that a new bar had formed in the ship’s channel.
“No, sir,” said the tug-master; “you cannot charge the wreck upon Providence in that way, nor justify yourself by the church. The fact is, the church has been moved from where it was last year. It was done to make it more popular.”
“Captain, let us sue the officers for damages,” said the pilot. “They ought to have let us know where they stood.”
“Their new position gives them trouble enough already,” replied the tug-master, who had opposed the removal of the church-building. “They find that they have put it upon disputed ground. They have no sure title to the lot. Moreover, the soil is so marshy that the foundations are giving way. If the church had remained on the old solid ground, there would have been less contention in our town, and you would have saved your ship.”
“What is the name of your tug, Captain?”
“Helping-hand; and she may bring your vessel off the bar to-morrow.”—Sel.
Temperance.
By D. H. Rader
Some Personal Experience.
Editor Signs: Having had several years experience in dram-drinking, I have come to the conclusion that no person who sells intoxicating liquors, wholesale or retail, can have any respect whatever for his fellow-man. It is impossible for him to be a good citizen, much less a Christian. What are the graduates of the saloon—after a schooling of several years at the bar of the rum-seller? Are they representatives of good health? Are they intellectual or refined elements of society? Can they be trusted in business?
We are told that a little alcohol is good; that it is to be used moderately, etc. Now if a small quantity is good, why not use more and be benefited more? I commenced drinking moderately; began drinking beer and wine; but the appetite kept getting a little stronger and stronger, at last getting such control that it demanded whisky, and then brandy, and diluted alcohol. When this habit had taken hold of me I soon commenced going down hill, and spending the money that my family needed. I then began to lose flesh; my health began to fail; I lost my friends, and my self-respect. Such has been my experience with moderate drinking.
Now I have not touched or tasted anything intoxicating for over three years. I have again my health, my self-respect, and my friends. And my experience has set me against the liquor traffic. I am against the man who manufactures it, and the man who sells it; and I pity the poor victim that drinks it. I believe that, from the time it issues from the distillery until it empties into the river of dishonor, crime, and death, it demoralizes every one that touches it or sympathizes with it.
D. H. Rader.
Gilroy, Cal.
A Rare Example.
Of Thaddeus Stevens, it is said: “During the whole time of his residence in Lancaster, Mr. Stevens was an uncompromising ‘teetotaler.’ The following is the history of his resolution to abstain: While he was in Gettysburg, he was a member of a select circle who were accustomed to meet around at each other’s houses, and spend the evening in playing whist and drinking wine and choice liquors. One evening one of the party, a great favorite, who was cashier of the bank in Gettysburg, becoming a little inebriated, was escorted home by two of his friends, who, finding his latch-key, let him in and left him in the entry, supposing that he could find his way up-stairs. In the morning when his wife came down she found him lying upon the entry floor dead. He had had an attack of apoplexy during the night. When Mr. Stevens heard of it he went into his cellar with a hatchet, broke open the heads of his wine and whisky barrels, and would never taste anything of the sort afterward. When he became an old man and very delicate, Dr. Carpenter prescribed some alcoholic stimulants as a medicine. He absolutely refused to touch it.”
How many such lessons must others have before they too will banish the accursed drink? How many brilliant minds must be shadowed, how many happy homes must be darkened, how many loving hearts broken, before people will learn that ancient lesson of wisdom, and look not upon the wine when it is red, and so escape the sorrow of that dreadful hour when it shall bite like a serpent and sting like an adder?—Sel.
Prohibition Which Prohibits.
The National Temperance Advocate of Jan. 7, 1884, says:—
In Johnstown, N. Y., a manufacturing town of 1,600 inhabitants, the Excise Board have refused to grant licenses since May, 1882, and the Law and Order Society report as follows: From May 1, 1882, to Jan. 1, 1883, eight months, 39,520 gallons less of beer were sold than during the same period of the year before under license. The sale of distilled liquors in the same periods were: Under license, 10,200 gallons; No license, 1,160 gallons.
During the same time the arrests for drunkenness were: Under license, 17; No license, 3.
The town criminal expenses were: Under license, $2,475; No license, $407.
Number of places where liquor was openly sold: Under license, 32; No license, 0.
Plain Food and Dainties
We may live well enough upon plain food without dainties; but we cannot live upon dainties without plain food. Let us thank God, that that which is most needful and useful, is generally most cheap and common.