A general assent was sounded; not so noisy a one, perhaps, as that with which the Dutch patriots of three hundred years ago accepted the designation of "Beggars," cast at them by Spain, and destined to recoil upon those who bestowed it; but the acclamation was nevertheless more earnest and demonstrative than is common in churches, and it was perhaps well that in the midst of it the dismissal of the Sunday-school compelled parents who were members of the "Club" to hurry out in search of their children.
CHAPTER II. SOME SPIRITUAL DIFFERENCES.
The next meeting of the Scripture Club of Valley Rest was impatiently looked forward to by all the club members. Although there were at that time plenty of political theories to quarrel over, two or three fine projects for new lines of lake navigation, and at least a dozen for making of the neighboring city the greatest Western rival to New York, conversation on these subjects was only fitful on the boats which carried the business men of Valley Rest between their homes and the city. Before the second Sunday of the existence of the class, each member had in mind at least one religious topic upon which he wanted full, exhaustive, and decisive discussion; he also in his innermost heart, and sometimes on his lips, had the settled conviction that he was just the man to speak the decisive word, and thus readjust human thought to the newly-discovered requirements of eternal truth.
Nor was excitement on religious topics confined to the members of the club. Not a day of the week passed without bringing to Deacon Bates a new candidate for admission. First came Mr. Hopper, who took enthusiastic delight in whatever was new, whether in religion, politics, medical theories, or popular smoking tobaccos. As Mr. Hopper was a rich man, good Deacon Bates hastily assured him that the class would be delighted to have him as a member, and Mr. Hopper graciously responded by offering to read at the very first meeting a seventeen-page paper, from a very heavy but comparatively new quarterly, on "The True Location of the Holy Sepulchre." Then came Mr. Jodderel, who had once defrayed the entire cost of producing a bulky pamphlet, the motive of which was the probable final settlement of all departed spirits, in renewed bodies, on some one of the terrestrial globes which he believed had been in preparation from the foundation of the world. Mr. Jodderel more than hinted that he would like to see considerable attention given to this topic in the new class, and though good Leader Bates trembled at the thought, having heard the same subject discussed in season and out of season ever since Mr. Jodderel had made the coming peerless city of the West his place of business, he was true to the sentiment which had led to the formation of the class, and therefore gave Mr. Jodderel a hearty fraternal welcome. Then, like Nicodemus, there came by night, and from fear of the orthodox, Brother Prymm, to whom the slightest letter of the law was of more importance than the whole of the spirit thereof. He had made the matter of joining the class a subject of special prayer, he said, and had made up his mind that if it were really the intention of the members to encourage free speech and honestly search for the actual truth regarding the will of God, it was his duty to join the class, and serve his blessed Master to the extent of his poor abilities. Mr. Maddle came next, and Leader Bates' heart gladdened to receive him, for Mr. Maddle was one of the most successful organizers in the State; he had planned and executed at least two remarkably successful campaigns in the local political field, and had reorganized, out of nothing, more than one shapeless business enterprise so admirably that the backers thereof could not learn what they had expended, nor could the creditors discern what they themselves had received. With such a man behind him, Leader Bates rose superior to his own fears of the possible disintegration which the diversity of views of his fellow-members had seemed to make possible. And then, as if providentially sent to give the class the impress and protection of the highest order of mentality, came Dr. Fahrenglohz, Ph.D., Göttingen, who had additional repute as being a good physician and a man who always paid his bills. All these were present at the opening hour of the next meeting, and with them came several people of the class which yields capital listeners, and proves the wondrous capacity of the human mind for absorbing information without ever being moved to lend any of it again to others.
The meeting was opened with prayer. Deacon Bates remarked prefatorily that such would be the proper thing in a class composed of adults, and then he looked around hesitatingly for the proper man to make the first formal committal of the class into the hands of the Lord; but Squire Woodhouse saved him the trouble by springing to his feet and volunteering to Heaven an address so concise that there remained nothing unsaid. Then Bibles were distributed, and opened at the fifth chapter of Matthew's Gospel, and every one looked unspeakably profound, though Mr. Hopper had the presence of mind to place his hand beneath his coat-tails and take hold of the review containing the paper on "The True Location of the Holy Sepulchre," so as to be ready in case occasion offered.
"Let us begin with the beatitudes," said the leader. "'Blessed are the poor in spirit, for theirs is the kingdom of heaven.' By the way, I would suggest that each member speaks in the order of his sitting. Mr. Lottson," continued Deacon Bates, addressing the insurance president, "whom do you suppose Jesus referred to as 'the poor in spirit'?"
"Before answering that question," said Mr. Lottson, "I think attention should be called to a passage in the opening of the chapter. It is said that 'When he was set, his disciples came unto him. And he opened his mouth and taught them, saying,' etc. Now, before we try to understand this beautiful succession of blessings, we should realize whom they were spoken to—to the disciples, who had left all and followed him, and therefore to a set of men to whom he could say things which it would be nonsensical for him to say to the common people and business men around him. The disciples were out of business, and lived on their friends—it was right enough for them to do so under the circumstances, but for this very reason Jesus told them the things which nobody else could understand. This sermon was preached to self-forgetting preachers, not to men who had to make their living and take the world as they found it; and I suppose the first beatitude meant to them just what it said. They were poor in spirit—any man has to be, if he be willing to go around without a cent in his pocket—but to pay them for it he gave them the kingdom of heaven, that is, the church of which Christ is prophet, priest, and king. It's the greatest charge in the world; all business enterprises are nothing in comparison with it; but Jesus showed his divine nature by giving them this, for while they managed it splendidly, it's the only great affair in the world that a lot of poor-spirited men could manage without running it into the ground."
"That depends upon what 'poor in spirit' means," remarked Squire Woodhouse. "President Lottson seems to think it's the same thing as mean-spirited, but if it is, I can tell him that there's more money for that kind of chaps in other businesses. Now I'm a farmer—my principal crop is hay, and when my barn burned down last winter with eleven tons loose and forty odd tons pressed, and I went to the insur——"