Timothy Arthur - The Good Time Coming

"I never was a misanthrope; I never was positively unhappy. No, I have been too earnest a worker. But there is no disguising from myself the fact, now I reflect upon it, that I have known but little true enjoyment as I moved along my way through life."

"I must be permitted to believe," replied Mr. Allison, "that you are not reading aright your past history. I have been something of an observer of men and things, and my experience leads me to this conclusion."

"He who has felt the pain, Mr. Allison, bears ever after the memory of its existence."

"And the marks, too, if the pain has been as prolonged and severe as your words indicate."

"But such marks, in your case, are not visible. That you have not always found the pleasure anticipated—that you have looked restlessly away from the present, longing for some other good than that laid by the hand of a benignant Providence at your feet, I can well believe; for this is my own history, as well as yours: it is the history of all mankind."

"Now you strike the true chord, Mr. Allison. Now you state the problem I have not skill to solve. Why is this?"

"Ah! if the world had skill to solve that problem," said the neighbour, "it would be a wiser and happier world; but only to a few is this given."

"What is the solution? Can you declare it?"

"I fear you would not believe the answer a true one. There is nothing in it flattering to human nature; nothing that seems to give the weary, selfish heart a pillow to rest upon. In most cases it has a mocking sound."

"You have taught me more than one life-lesson, Mr. Allison. Speak freely now. I will listen patiently, earnestly, looking for instruction. Why are we so restless and dissatisfied in the present, even though all of earthly good surrounds us, and ever looking far away into the uncertain future for the good that never comes, or that loses its brightest charms in possession?"

"Because," said the old man, speaking slowly, and with emphasis, "we are mere self-seekers."

Mr. Markland had bent toward him, eager for the answer; but the words fell coldly, and with scarce a ray of intelligence in them, on his ears. He sighed faintly and leaned back in his seat, while a look of disappointment shadowed his countenance.

"Can you understand," said Mr. Allison, "the proposition that man, aggregated, as well as in the individual, is in the human form?"

Markland gazed inquiringly into the questioner's face. "In the human form as to uses?" said Mr. Allison. "How as to uses?"

"Aggregate men into larger or smaller bodies, and, in the attainment of ends proposed, you will find some directing, as the head, and some executing, as the hands."

"True."

"Society, then, is only a man in a larger form. Now, there are voluntary, as well as involuntary associations; the voluntary, such as, from certain ends, individuals form one with another; the involuntary, that of the common society in which we live. Let us look for a moment at the voluntary association, and consider it as man in a larger form. You see how all thought conspires to a single end and how judgment speaks in a single voice. The very first act of organization is to choose a head for direction, and hands to execute the will of this larger man. And now mark well this fact: Efficient action by this aggregated man depends wholly upon the unselfish exercise by each part of its function for the good of the whole. Defect and disorder arise the moment the head seeks power or aggrandizement for itself, the hands work for their good alone, or the feet strive to bear the body alone the paths they only wish to tread. Disease follows, if the evil is not remedied; disease, the sure precursor of dissolution. How disturbed and unhappy each member of such an aggregated man must be, you can at once perceive.

"If it is so in the voluntary man of larger form, how can it be different in the involuntary man, or the man of common society?"

"Of this great body you are a member. In it you are sustained, and live by virtue of its wonderful organization. From the blood circulating in its veins you obtain nutrition, and as its feet move forward, you are borne onward in the general progression. From all its active senses you receive pleasure or intelligence; and yet this larger man of society is diseased—all see, all feel, all lament this—fearfully diseased. It contains not a single member that does not suffer pain. You are not exempt, favourable as is your position. If you enjoy the good attained by the whole, you have yet to bear a portion of the evil suffered by the whole. Let me add, that if you find the cause of unhappiness in this larger man, you will find it in yourself. Think! Where does it lie?"

"You have given me the clue," replied Mr. Markland, "in your picture of the voluntarily aggregated man. In this involuntary man of common society, to which, as you have said, we all bear relation as members, each seeks his own good, regardless of the good of the whole; and there is, therefore, a constant war among the members."

"And if not war, suffering," said Mr. Allison. "This man is sustained by a community of uses among the members. In the degree that each member performs his part well, is the whole body served; and in the degree that each member neglects his work, does the whole body suffer."

"If each worked for himself, all would be served," answered Mr. Markland. "It is because so many will not work for themselves, that so many are in want and suffering."

"In the very converse of this lies the true philosophy; and until the world has learned the truth, disorder and unhappiness will prevail. The eye does not see for itself, nor the ear hearken; the feet do not walk, nor the hands labour for themselves; but each freely, and from an affection for the use in which it is engaged, serves the whole body, while every organ or member of the body conspires to sustain it. See how beautifully the eyes direct the hands, guiding them in every minute particular, while the heart sends blood to sustain them in their labours, and the feet bear them to the appointed place; and the hands work not for themselves, but that the whole body may be nourished and clothed. Where each regards the general good, each is best served. Can you not see this, Mr. Markland?"

"I can, to a certain extent. The theory is beautiful, as applied to your man of common society. But, unfortunately, it will not work in practice. We must wait for the millennium."

"The millennium?"

"Yes, that good time coming, toward which the Christian world looks with such a pleasing interest."

"A time to be ushered in by proclamation, I suppose?"

"How, and when, and where it is to begin, I am not advised," said' Mr. Markham, smiling. "All Christians expect it; and many have set the beginning thereof near about this time."

"What if it have begun already?"

"Already! Where is the sign, pray? It has certainly escaped my observation. If the Lord had actually come to reign a thousand years, surely the world would know it. In what favoured region has he made his second advent?"

"Is it not possible that the Christian world may be in error as to the manner of this second coming, that is to usher in the millennium?"

"Yes, very. I don't see, that in all prophecy, there is any thing definite on the subject."

"Nothing more definite than there was in regard to the first coming?"

"No."

"And yet, while in their very midst, even though miracles were wrought for them; the Jews did not know the promised Messiah."

"True."

"They expected a king in regal state, and an assumption of visible power. They looked for marked political changes. And when the Lord said to them, 'My kingdom is not of this world,' they denied and rejected him. Now, is it not a possible case, that the present generation, on this subject, may be no wiser than the Jews?"