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Vol. VII.—No. 13. A STORM. There’s ;i shade on the lamps of Heaven, And the banner of storm is unfurl'd. And the clouds by the winds are driven Across the dark dome of the world. But soon the pale cheek of the dawning Will blush with the kiss of the sun. And the lips of a fair young morning Will laugh when the long night is done. See! the clouds are all drifting asunder, And the lightnings are dying afar, Whilst in the black track of tlife thunder Shines the morning’s bright harbinger star. And the sky, how it reddens and blushes. As Aurora awakes at the lay Of the linnets, the larks and the thrushes That sing in the meadow at day. And so. when our hearts are in sorrow. And our grief seems too heavy to bear. Let us look for a brighter to-morrow. And defy the dark demon Despair. Though the lightnings of midnight are Hashing, Let us hope that the day yet unborn Will follow the clouds and the crashing With the calm of a radiant morn. —Taxker Poll; in New York Home Journal DEATH AND BEYOND The Hereafter Generally Believed In, But Some Prefer Annihilation To Punishment. What is death? The death of the body is the birth of the soul, it having existed in embryo only while in the body. What follows? Eternal felicity, or eternal misery, the degrees of which are in proportion to the respective de serts of each, for, “As the tree falleth, so it lieth." 8. W. “Death," is the final haven all man kind are traveling unceasingly toward, to fulfill the law of nature. “Beyond,” is the impression and effect our lives have had or may have upon the people of this world with whom we have come in contact, whether to make them better or worse. Man will not sit in judgment, it will be (lod and God alone. Ossian. We may assuredly gain some light on the the subject of Death and Heyond by observing the lives of individuals who believe it is endless sleep. No be liever in (lod believes in endless sleep. He knows that death will usher him in to the presence of his Maker. To him it is going home. To what? To a judg ment of his actions; and, if proven Avorthy, to a blissful immortality. Death will eradicate the last taint and set it free from all possibility of again com mitting sin. The literal translation of Jesus' words to Martha that “anyone living and believing in me, shall not die in eternity , ‘ would imply that there was both life and death in the here after. A. B. M. Death and beyond, how queer it sounds. Still I believe there is not one out of a possible thousand who thinks that upon his exit from this world he will be gently carried to an eternal home beyond. lam forced to admit that of the great beyond I know r noth ing. Xor in fact does anyone. When we pause to estimate the value of re ligious belief to mankind it is almost impossible to calculate. We know that religion has lifted man from the depths of barbarism to its present stage. With the great beyond as its goal, true re ligion will keep right on converting souls and doing its share towards ele vating mankind. Ray. The scriptures speak of two kinds of death i. e., temporal and eternal. In the original the one means transition, the other means “death in eternity.” Believ ing the scriptures, we can get glimpses beyond the grave. Temporal life cor rectly translated from the original text means “(lod breathed,*’ which coincides with the descriptions given in Genesis of man s creation. When God recalls that breath from the earthly body it perishes—the house becomes uninhab ited—the spirit returns to the source whence it came. There it is weighed in the balance, and if found wanting it is condemned to toil, suffer and sorrow in its spiritual condition; but, perhaps, being found unworthy of spiritual indi viduality, it is absorbed into the divine “ IT IS NEVER TOO LATE TO MEND.” STILLWATER, MINNESOTA, NOVEMBER 2, 1893. fire and meets “death in eternity.” That soul which has satisfied the require ments of the Creator will enter into life eternal as an individual soul. Labor ing in a higher and more noble sphere of usefulness, it will enter fully into the joy of the Lord. R. F- My ideas on this subject are to say the least of it hazy. Death is the end of mortal life. Some refer to it as sleep but as we return from sleep I fail to see it in that light. I believe that at life's end the spirit starts journeying into a beyond. But the mystery of the unseen is beyond my power of defini tion. If heaven is the resting place of the godly and hell the abode of the op position, why do we not hear more of the latter, for, on earth at least, they always seem to have a working majority. I can not believe that man’s soul Is again tortured in the hereafter. A very material hell is here: if it is continued beyond the grave then would I rather sleep in oblivion. Death I have seen; but of the beyond 1 have too vague an idea to express an opinion. That orthodox tale of the Bible to the effect that God made man of His om nipotence, and woman from, a cutlet, is generally considered, at present, as erroneous. Even the professor of the ology in the Chicago Baptist seminary has propounded the theory of evolu tion from lower animals. If this theory could be proved, which is not im possible, it would settle for all time, this most perplexing question of the soul. For surely man can have no soul to-day if his ancestors had none. Believing in this doctrine myself, I must believe that death ends the in dividual—that the grave is the last of him. Ido not despair, my “crutches ” are not knocked from under me. I find it more consoling to feel sure of annihilation than to believe in impossi bilities in order to escape eternal pun ishment. Sunol. Who will say that death ends it all? That such minds as of Socrates, Plato, Caesar, Milton, Bacon, Shakspeare, will crumble and perish, and “dissolve into thin air,” as the body does to dust, is too absurd for reason and faith to hold. And yet, not one real fact, not one au thentic word have we ever had from the other side of the grave, an awful mystery indeed lies there. The theoso phists claim that the soul is born again into a new body of clay, but how ab surd is that or any other belief, when backed by no proof. If we must be lieve any of these chimeras, and have faith in their doctrine why not choose Christ and hisw r ay? If that is wrong then we are surely no worse off, but should his way be the true way then are we blessed indeed, and “to die will be to make alive again.” Wayne. * * * As to whether there is a God or not and consequently a hereafter, too much has been said already. The discussion has raised a school of theologians that simply injure that which they try to support. The life of the soul does not count with them because it is not sus ceptible of demonstration. On the other hand, the agnostic appeals to sci ence to prove his assertions. Science does nothing of the sort, though it may seem to uphold him. But how often have they not been proved wrong ? The scientists derided Columbus, the steam boat was called “Fulton's folly,” Eric son was crazy when building the Moni tor. So through all the great discov eries and inventions. Yet, the same species continue to decry the immortal ity of the soul because they cannot poke their foot-rule through the veil of death. Mac. It matters not in what station of life man is placed, no matter how rich or poor he may be, all are destined to re turn to the mother earth whence we came. Some may travel over the path of life on flowery beds of ease, their brows crowned with the laurels of hon or, wealth and fame; others may find the path leading through rocky and humble regions, or their names may be a disgrace to society, but they all reach the grave. The dust of the mighty mon arch, of the millionaire and of the beg ger must all become a part of the earth. Death is dreaded by nearly all mankind, by the wordly especially. But to the true Christians death means the begin ning of all happiness, the beginning of a new life in that happy land where angelic mother, father, brother, sister or friend who died long ago will greet their loved ones beyond the river of death around the throne of our heav enly Father. R. E. T. The orthodox version of Heaven is so chimerical, that a reasoning mind will not be enticed into believing. The professed existence of this fanciful realm of bliss is what drives thinkers to investigation which ends in infidelity. I would rather become a fixed resident of Hades, than a victim of monotonous lethargy in the orthodox Paridise. This would be greater torture than a slow broiling over the coals of Hell’s most torturing fire. In Ilell each new pain would in time become a pleasing di version. On the other hand the monoto nous existance in Heaven, would soon turn the most patient spirit into an im becile. When I die I wish to lie undis turbed, in some secluded nook; far from the haunts of those hypocritical bipeds that have profaned the beautiful earth with selfish mockery. If Gabriel ever sounds his trumpet, let the recording angel go and tell his Master, that there is one who despises the cant of hypoc risy and who begs leave to slumber in the endless silence of forgetfulness. P. A. F I believe that a surprise is awaiting us all concerning the nature and signi ficance of the spirit-land which we will enter at death. It seems from a consid eration of the hints given in God's word that, after we pass beyond the veil, one of the first thoughts will be “how much after all is this not like the life we lived on earth?" The perplexities, the anxi eties, the distress, the uncertainties will all have passed away. Hut the same mind will be active, the same thoughts, purified from sin, will recur. We will live in the past of time as much as in eternity, into which we will then come. Every holy association formed on earth will be doubly dear. When we reach the great beyond we will look back up on earth and know all that is going on there. We will not be so absorbed in the contemplation of the heavenly mys teries that will then be revealed as to lose interest in our old home and those who succeed us as its tenants. We will be all the more deeply interested in the progress of the kingom of God on earth and the conflict between God and Satan because we will know so much more concerning what is involved in that struggle. We will be astonished at our own indifference to it whilst living in the midst of it. We will wonder how men can depreciate the importance of what occurs on earth by the thought that, after all, life on earth is brief and eternity is everything. A. A. W. Some one wrote “Great oak§ from little acorns grow ” but few know when they are planting the acorn how great shall be its growth. In the year 1600 a company of London merchants, excited by the glowing accounts, of one Stevens, of the marvelous wealth of the Indian peninsula, obtained an exclusive trad ing charter from Queen Elizabeth. They made a few ventures and found the profits so enormous that they es tablished a trading post at Surat in 1613. This was the acorn that added 250,000 000 subjects to the British empire. But its growth was no mushroom evolution of a single night, nor a parterre free from weeds or thorns. The Portugese, India. Tcdmd. j SI.OO P er year, in advance, ■ tKMb. -j gj x Months 50 Cents. the Dutch, the French all wanted a linger in the pie and began to make themselves disagreeable to the English company and to each other by stirring up strife and opposition among the natives. Seeing that force might be needed to carry out their undertakings successfully, the English fortified them selves at Surat and established a trading post and fort at Madras on the south east coast, employing a drilled body of one hundred white soldiers at each point augmented by a larger disciplined force of natives. Cromwell renewed the company’s charter in 1(557. Charles the second extended this charter giving the company power to make peace with or war upon all people beyond the pale of Christianity. For some years the company had trouble to gain renewals of its charter but the riches of India were ever potent and they continued to increase their wealth and extend their possessions. France too had progressed, but with less commercial success; yet with considerable more territorial ex tention, especially on the west coast. This condition of affairs brought on a collision of the two nationalities and a taking up with native allies. The Brit ish triumphed but were left, though with vastly increased territory, an in heritance of warfare. Meanwhile in the northeast on the banks of the Hoogly, another colony and fort had been established here, for awhile French machinations triumphed and the Franco Bengalese alliance ter minated in the Black Hole horror of Calcutta. But the triumph was brief. Circumstances had developed a military genius out of a bill clerk. lie might not have been the equal of Napoleon or Wellington, of Lee or Brant, but he knew how to handle and lead men to victory. Having failed to blow his own brains out he made himself busy in showing others how to do it for" his country's enemies. The victory at Plassy in 1750 against overwhelming odds placed Clive among the great gen erals of the age and was the first step towards the linal overthrow of native rule in India. Thus did a company of traders step by step become rulers of an empire and the arbiter of the destinies of millions of men. In 1833 the new charter granted was no longer to a mercantile company but to a body of rulers. The doors of trade with India were thrown open to all British subjects and the territory was vested in the crown which guaranteed the stockhold ers 10i<j per cent, on their existing stock. This charter expired in 1854 and its successor was hardly in the hands of the governing body when, in accord ance with some prophecy, the great Mutiny of sepoys burst upon them in 1857. "The end of the Mutiny with all its terrible memories of battles and massacres, was the end of the East India company, which ceased to exist by act of Parliament in Aug. 1858, leav ing the entire country, from the Himal ayas to Cape Cormorin, an appenage of the British crown, ruled by an army of soldiers and civilians in occupation. Some few of the native rulers, who wisely bowed to the inevitable, main tain "a modified home rule subject to the dominating influence. At least twenty languages and four religions are found within its borders. The hatred existing between Moslem and Hindoo insures a quiet continuance of the British power, whose advantages the masses are gradually learning to appreciate as the schoolmaster spreads himself abroad. Cardinal Manning met one day a very much intoxicated Irishman on the street, and stopping him gave him a lit tle talk, saying: “Patrick, you ought to join the tem perance society. I have joined it." “Perhaps your Biverence needed it,” was the reply.— Ex. A Diagnosis. Foster: Any one could tell lie was an artist. Felton: He’s not an artist; lie’s a-musician. Foster: How do you know? Felton: He smells of cheese—not whisky. —Puck.