THE Banner of Holiness of July 19, 1884, comments upon an article in the Northwestern Christian Advocate as follows:—
"Can you read the following terrible paragraph without a shudder? It comes from a man who trembles, but who is faithful in his resistance to the downward current:
"There is a dark eclipse, not of the sun, but of Sunday. Cannot you read it in the signs of the times? One star of the flag has already lost its sacred light and passed under the coming shadow. California has blotted the Lord's day from her statute book. Our chief cities in the West have no Sabbath. The theaters in Chicago and Cincinnati are open on Sundays. The daily papers have no Sabbath. The railways have no Sabbath. The base-ball clubs have no Sabbath. The dime-at-the-gate Sunday excursion camp-meetings, have no Sabbath. Ten stores and groceries are open now for Sunday trade where one was open ten years ago. What will it be ten years from now? What class of people are most responsible for these things? How can a reaction be brought about? Such questions force themselves on every thoughtful mind. Meanwhile, the heavens are darkening and the earth growing ghastly and chilled with the coming eclipse."
"Our Sabbath" is the caption of the article in the Banner. We earnestly wish that the Banner and the Advocate would call things by their right names, and that they were as much alarmed at the desecration of the genuine Sabbath as they are of the counterfeit—Sunday. They seem to think that it is a terrible thing that there is such an "eclipse of Sunday," and as this eclipse is ten times worse than it was ten years ago, what are they going to do about it to bring it into the light again? Let the Christian Evangelist of Aug. 21, 1884, answer:—
"The increasing prevalence of Sunday labor is becoming a matter of alarm, not only to the friends of a religious Lord's day, but to the working classes who are robbed of this day of rest. The desecration of the day by foreigners, and its conversion into a day of amusement, revelry, and horse-racing, have so robbed it of its sacred character that the covetous are converting it into a day of labor. The saloons, breweries, distilleries, iron mills, and railroads habitually keep their employes in Sunday slavery. It is reported that the railroads alone condemn 800,000 employes to the loss of the day of rest. This is due in part to the greed of the railroad managers, who are ready to run Sunday trains whenever they can make it pay, due in part to the excuse that they cannot stop stock and perishable articles shipped on Saturday, over Sunday on the way, and also in part to the demand of the Government for Sunday trains to carry the mails. It is estimated that Sunday mails keep about one-third of the post-office employes engaged on the Lord's day. For all this the Government is directly responsible, and we are sure that the demoralization which is caused by its example is by no means counterbalanced by the benefits of Sunday mails to the country. The Sunday work forced upon the post-office officials is anything but welcome, and the railroad employes groan under this slavery. A short time since the locomotive engineers on the New York Central Railroad petitioned Mr. Vanderbilt for the suspension of Sunday trains, but were refused. There is no one thing in which the working men of the country ought to be more interested than in compelling by law a complete suspension of labor on the Lord's day."
Here, then, we have the key which will unlock this dilemma, or take the eclipse off from Sunday, and that is the enactment of the Sunday law. WM. PENNIMAN.
Spurgeon’s Agony in Prayer
WHEN Mr. Spurgeon was asked to open Mr. Moody’s first London meetings with a discourse, he was exceedingly reluctant, and said, "What shall poor Spurgeon do before ten thousand people?" And he fell upon his knees in prayer, the perspiration running down his face in the intensity of his emotion. Moody said he never saw a man in such agony of petition. When he arose, he was ready to preach, and the sermon that followed was a remarkable one.—Sel.
Worship and Obedience
THERE is no true worship without obedience.
The Increase.
By William N. Glenn
THERE is probably nothing in connection with the Christian church that so misleads the public mind as statistics. Not only is the mind of the general unbelieving public misled by this means, but Christians themselves entertain a misconception of the real status of Christianity. Satan never devised a more charming delusion for the church than the idea of becoming strong and influential through its numerical growth. And the effect upon the world has been to cause a contempt for Christianity by the lax and inconsistent lives of the mass of merely nominal Christians.
The tendency of the church in all ages has been, when inflated with numerical prosperity, to court worldly honor and political power. Even David and Solomon married wives of the surrounding nations, and made other unwarranted alliances, for supposed political advantage. There are two channels through which the evil of illegitimate church growth works. 1. An element is introduced which would cater to its worldly surroundings in order to win popularity. This condition was illustrated by the church at Jerusalem in Paul's day. When he came to that city from Macedonia, after his third missionary tour, the pillars of the church, including even James, were very anxious to have him prove to the Jews, in refutation of what they had heard concerning him, that he still observed the ceremonial law. See Acts 21. The real object of the request was to save a commotion in the church, maintain popular favor, and evade persecution. This seems to have been the plan upon which the church in Judea was working, and it was apparently prospering.
2. Having obtained popularity and power, an inflated church would fain coerce opposition which cannot otherwise be overcome. This feature was illustrated at a later period, when by intrigue and aggression the church had secured secular power through the Roman emperors. The history of the Dark Ages tells the story, and further detail is unnecessary.
These experiences of the church while nominally a unit, have been repeated in the history of several denominations. They began in humility, self-sacrifice, and separation from the world. As they were prospered and increased in numbers, they became self-important and sought popularity and power. Some of them number their members by millions, and while supposing that they are "rich and increased with goods," they know not their real poverty and weakness. See Rev. 3 : 14–22. Boasting of their numbers, they are seeking in every way for popular favor and political prestige.
Now God is not averse to increase. He is "not willing that any should perish," but has made a way of escape for "whosoever will." The labors of his servants, assisted by his Spirit, for thousands of years, have been to this end; but he would not have his followers look to that source for strength. This was manifested in the reduction of Gideon's army from 32,000 to 300 men, lest they should think the victory a result of their own power.
But great as is the desire of the Lord for additions to his church, he does not accept any but such as are added in a legitimate manner. In fact, he does the adding himself. Acts 2 : 47; 1 Cor. 3 : 6, 7. Man has been commissioned to preach the gospel, and "faith comes by hearing" it; but the Holy Spirit's help is necessary to make it efficient, and must also dictate in the matter of additions to the church. All other additions are but sources of weakness, and will in the end prove to be only wood, hay, and stubble—no matter how well the preaching has been done, or how honest the preacher. See 1 Cor. 3 : 10–15.
Nor has the Lord left us without the means of knowing whom he has added. "By their fruits ye shall know them." Paul tells us in Gal. 5 : 22, 23 what are the fruits of the Spirit—"love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance;" and adds that "against such there is no law." The inference is plain, then, by contrast, that there is law against the works of the flesh, such as are enumerated in the preceding verses; and those who do them are "under the law," or under condemnation—"condemned already." That the law is the prominent factor in the test, is shown in the first epistle of John: "In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, neither he that loveth not his brother. For this is the message that ye heard from the beginning, that we should love one another." Chap. 3 : 10, 11. Now for the test of love for the brethren required in this scripture: "By this we know that we love the children of God, when we love God and keep his commandments; for this is the love of God, that we keep his commandments." Chap. 5 : 2, 3.
Then applying this test to the millions accredited to Christianity throughout the world, who will call us uncharitable if we conclude that the grand total would thereby be very much reduced? And are we not warranted in the further conclusion that, had the Spirit of God been allowed to do the adding to the church from the beginning to the present time, there would now have been a much larger number of genuine obedient believers? W. N. GLENN.
Two Ways—Which?
By Westminster Teacher
ONE evening in a parlor at a summer watering-place the young people were dancing. One young lady was not taking any part in the exercise. "Does not your daughter dance?" asked another lady of this young lady's mother. "No," was the reply. "Why, how will she get on in the world?" "I am not bringing her up for the world," was the quiet answer. That young lady is now a woman, and the influence of her consecrated life is felt in many of the Christian interests of a great city. But for what are you bringing up your daughters, dear mothers of other young girls? What aim have you for them? Are you bringing them up for the Lord, or for the world? What are your dreams and ambitions for them? What do you want to see them become? Do you want them to shine in society, to "marry well," to live in wealth? Is that the vision that fills your soul when you think of them? Look on a little farther. Life is short. Suppose your dream is fulfilled—is it anything more than a dream? What lies beyond? The curtain is drawn, and there is the hushed chamber of death. What do you want for your child then? The curtain is drawn again, and eternity opens. What would your fond affection choose for her then? It is better to think matters of this kind through to the end.—Westminster Teacher.
Obedience.
By S. K. Gibson
OBEDIENCE is better than sacrifice. Why is it better? Because true obedience to God leads to true sacrifices to God, and the only ones that are acceptable to him.
All sacrifice that is not done through obedience to God, is vain and selfish. Saul, in direct disobedience to God, saved out the best of the flock, as he claimed, to offer sacrifice to God. But Saul was condemned for the act, although it had some appearance of virtue in it. He sinned because he disobeyed God's strict command.
We learn by this, and other lessons in God's word, that our first duty is to acquaint ourselves with God's holy will, to be sure that we understand him, and then obey strictly. We are not to consult our own feelings, or reason from a human stand-point, for we may be deceived. "His thoughts are not as our thoughts, nor our ways as his ways." His thoughts and ways are as high as heaven above ours; ours are of the earth earthy, his of Heaven and holy! To obey him is to do his will in all his requirements, which are holy, just, and good.
Obedience to holy laws and regulations, rules and requirements, produces as results holiness of heart, of purpose, and of life. This, of course, involves our love to God, and thereby to his word, which must and will claim our reverence, affection, and tender regard. Obedience implies lively thoughts, emotions, and joy of faith and hope in God, in his word and promises; to do his will, and wait and watch and pray until he comes.—S. K. Gibson, in Crisis.
False Teaching.
By Christian World
THE most dangerous enemies of the church are not infidels and worldlings, but hypocritical Christians. An enemy in the camp is far more powerful for evil than one outside of it. One inconsistent Christian injures the cause of religion more than five rampant infidels. One back-slidden minister strikes a more disastrous blow at the church than a dozen of Ingersoll's eloquent lectures. In view of this, it is an ominous sign that so many ministers are departing from the old faith, preaching the "enticing words of men's wisdom," while they pretend to be the elect of God. These men, proclaiming falsehood from the pulpit, pandering to the spirit of the times with a perverted gospel, are the most powerful agencies for Satan in fighting the kingdom of God. When, in the history of Israel, the destruction of Ahab was desired, and the Lord planned how to effect it, the problem was solved in this way: A spirit came forth and stood before the Lord and said, "I will persuade him; I will be a lying spirit in the mouth of his prophets." This plan met with approval, and the spirit, by speaking falsehood from the mouth of the prophet, accomplished Ahab's ruin when no other could have prevailed. Give the devil the "livery of Heaven," and he will lead more souls astray than he otherwise could. Put the deceitful, flattering words of human speculation into the form of a sermon, apparently supported by divine authority, and they are made thrice as potent for evil as usual.—Christian World.
Presumption.
PRESUMPTION is one of the commonest and yet one of the most perilous of human frailties. Marshal Canrobert, whose fame as a military genius has long been familiar to the world, affords a typical example of this kind of folly. Here are his words: "I am a Christian, sir; I am a Catholic, though not a very Roman one, and I do not often practice my religion. Still, for all that, when I am summoned to quit the scene, I shall ask God to sign my marching orders."
Precisely. That is exactly what thousands of presumptuous mortals are intending to do. They don't "practice" any religion, nor do they want to. Such a thing would be against their tastes, their principles, their love of the world and its shams, their habits of lazy and sinful indulgence, in short, against their selfish and unrestrained worship of mammon. Nevertheless they secretly or openly expect, just as the breath is leaving the body, to get "God to sign their marching orders" for a heavenly campaign of immaculate righteousness and incomparable glory! With no religion to speak of here, and not being willing now to serve God, they somehow in some mysterious way hope to become on a sudden eternally religious, and to find that beyond the grave God will reward them with an everlasting crown, as if they had been honoring and obeying him all their lives. Verily the human heart is above all things deceitful and desperately—presumptuous.—Christian at Work.
The Home and the School.
By M. K. White
THE Sabbath-school is not, and was never designed to be, a substitute for home instruction. The Sunday-school, as first organized by Robert Raikes in England, was for the benefit of children of irreligious parents. It was begun because of parental neglect, as an assistance to parents, and not as something to take their place. The work of the school and the home are in perfect harmony; it therefore becomes important to know how the labors of each can be so combined as to produce the best results. The object of this paper is to consider the question, How can parents render most assistance in the work of the school? I answer:—
1. By attending the school themselves. If you are never present, how can you understand what the teachers and officers of the school are trying to accomplish for its members? And how can you make your children realize that it is important for them to attend? If you cannot attend regularly, be present as often as possible, say once a month, so as to keep pace with the work.
I was impressed by the remark of the pastor of one of our churches not long ago. The question was raised by a visitor in the Sabbath-school, "Your church is full now, and what will you do when the people come to meeting?" The reply was, "Our church is here now. The church is the school, and the school is the church." This is as it should be. It has often been stated that the Sabbath-school is the nursery of the church; but we are glad that the facts justify the statement that the Sabbath-school has outgrown this title. It has now quite generally come to be the church school.
2. Be earnest Christians at home. Manifest a deep interest in religious things in the home circle. The school is the place where are taught the principles of holy living. But if the children see no regard paid to these principles by those whom they are taught to love and honor at home, how can they regard them as of any great importance? Precept and example must go together, or much of the effect of good teaching will be lost.
3. Assist the children to prepare their lessons. I am aware that where there are several children in the family, each perhaps having a different lesson, and none able to fully master it alone, it requires considerable patience, perseverance, and time, usually upon the part of the mother, to help each. But there is no investment which yields better returns. Look at those who have received such instructions in early years. Timothy, we read, was taught the holy Scriptures from a child. And what mother would not put forth any effort to have one of her sons become a Timothy? Again, how was the knowledge of God preserved during the darkest period of this world's history? Simply by the faithfulness of a few God-fearing parents in teaching the Bible to their children. Suppose the Waldensian fathers and mothers had said that they had no time to teach the Scriptures to their children, that it took all their time and strength to prepare food and clothing for them; what would have been the condition of the world to-day?
From every Christian home should ascend a tribute of praise that these early followers of Jesus remained firm to the principles of truth. These principles were more precious to them than houses and lands, friends, kindred, or even life itself. "From earliest childhood," says a recent writer, "the youth were taught the Scriptures. Copies of the Bible were rare; therefore its precious words were committed to memory. Many were able to repeat large portions of both the Old and the New Testaments. Thoughts of God were associated alike with the sublime scenery of nature and with the humble blessings of daily life. Parents, tender and affectionate as they were, loved their children too wisely to accustom them to self-indulgence. Before them was a life of trial and hardship, perhaps a martyr's death. They were therefore educated to endure hardness, to submit to control, and yet to think and act for themselves."
Shall parents in our day be less careful to implant sound religious principles in the minds of their children? We know not what trials await the youth of to-day. We know not how soon not only the youth, but the aged, the middle aged, and the children may be plunged into a time of trouble such as never was. And what better preparation can parents now give their children than that given to the youth of the Piedmont Valleys?
"Yes," we hear you saying, "we are thoroughly convinced of the necessity of teaching our children the Bible, and we have resolved again and again to attend more faithfully to this duty; but it seems just impossible for those who have so much to do as most of us have, to find time for this work." Does it? Let us see if there are not ways in which it could be done, if the habit were once established.
First, let the season of family worship be made interesting and instructive. Let the children understand that they will be called upon early in each week to tell where in the Bible their lesson for the next Sabbath is found, and then let the one who conducts the exercise read the passage specified, slowly and distinctly, pausing occasionally to explain or to question, so as to keep the attention of all. As family worship is often conducted, if the question, "What have we just been reading about?" were unexpectedly asked, in nine cases out of ten even the older ones would not be able to tell, but would be obliged to confess that, perhaps unconsciously, their minds had been wandering upon some business transaction or household duty.
Let the season be made interesting to the children, and it will be profitable for all. One of the best ways to do this is to read some historical portion of the Bible by course. I once heard the book of Acts read in this way. A small map was kept hanging on the wall, and some member of the family would trace the course of the apostle Paul, as he journeyed from place to place. Only the usual time of family worship was thus spent each day, but when the book was finished almost any member of the family could tell what places Paul visited, and the principal events that there transpired.
The hour of prayer might also be enlivened by singing. A certain writer well said: "If there is but little musical talent in the family, let that little be given to the Lord."
Another way to increase the interest in Bible study, and consequently in the Sabbath-school, is to make the Sabbath pleasant. Set apart an hour that shall be the children's hour. Question each one about the experience of the day, about the lesson, the singing, the words of the teacher or the superintendent. Make them feel that you are interested in whatever interests them. Then go through the lesson for the next Sabbath with them. If they manifest a reluctance to study, try to make it so interesting to them that they will learn to love it. It may be necessary sometimes to force children to study, but in general very little good is accomplished by it. If you wish to pour water into a bottle, first take out the cork. If you want children to study the Bible, first take away the idea that it is a dull, uninteresting book.
With very little ones it is often necessary to watch for an opportunity to teach them the lesson. It is almost useless to try to teach them when they are tired or when you are in a hurry. Hence the danger of leaving their lesson to be learned the last of the week. The very best way is to begin on the Sabbath, and talk about it a little every day. Become so familiar with the lesson that you can ask many of the questions while you are about your work. It will not take any longer to do your work, and it will give the children something useful to think and talk about, and will keep them out of a great deal of mischief. Try it, you who have mischievous little ones at home, and see if it does not work well.
If there are any hard questions in the lesson, a week's drill will make them comparatively easy. One little four-year-old had a hard time to remember who was the oldest man; but after the question had been put to her half a dozen times a day for two or three days, she mastered the name perfectly, and the rest of the week went around singing, "Methuselah, Methuselah." Without doubt that name will never be forgotten by her.
There is another opportunity that is often allowed to pass unimproved, and that is the meal-time. At least twice a day the members of the family gather around the board to partake of food to nourish the body. What a fitting time to partake of the bread of life as found in the word of God. I never beheld a more615lovely scene than that of a family of eight children seated around the breakfast table with hands folded, each in turn following the example of the father in repeating a verse of Scripture. The mother's verse closed the exercise, and then with bowed heads all listened while the father returned thanks to the Giver of all blessings. If one had forgotten to prepare a verse the evening before, he was allowed to repeat one previously learned.
The table affords an excellent opportunity for almost any kind of education. Hygienic principles alone demand that meals should not be eaten in silence; neither is the idle gossip of the town a worthy theme for such occasions. "The conversation of the table should be of a kind to interest all members of the family; hence it should vary to suit the age and intelligence of those who form the circle."
"Table talk may be enriched, and at the same time the intelligence of all the members of the family may be advanced, by bringing out at least one new fact at each meal to be added to the common fund of knowledge. Suppose there are two or three children at the table, varying in their ages from five to twelve. Let the father or mother introduce some subject during the meal which will be both interesting and profitable to the younger members of the family. It may be some historical incident, or some scientific fact, or some Bible subject. The subject should not be above the capacity of those for whose special benefit it was introduced, nor should too much be attempted at one time. One single fact, clearly presented and firmly impressed, is better then whole chapters poured out in a confused jargon.
"A little thought will show the rich outcome of a system like this, if faithfully followed through a series of years. If but one fact is presented at every meal, there will be a thousand things taught to the children in a year. If the subjects are wisely chosen, the fund of knowledge communicated in this way will be of no inconsiderable value. A whole system of education lies in this suggestion; for, besides the communication of important knowledge, the habit of mental activity is stimulated, interest is awakened in lines of study and research which may afterwards be followed out, tastes are improved, while the effect upon the family life is elevating and refining." So says one who has had years of experience, and so will all say who carry out his suggestions.
Let it ever be kept in mind that, as one writer has expressed it, "Boys are the raw material on which the good and bad men are made," and also that "character is the aggregate of surroundings, the sum total of parents, time, place, light, air, food," etc., and it will assist greatly in finding the needed time to devote to storing your minds and the minds of your children with a good knowledge of God and his word.
A professor of ancient classics one day astonished a friend by stating that he had opened a class for French. "What," asked his friend, "are you a master of that language also?" "Oh, no;" was the ingenious reply; "you see I wish to learn it." Although this may seem rather hard on the pupils who wished to learn French, the rule could be adopted by Christian parents without incurring his risk. If you think it impossible for you to find time to teach your children, resolve that you will begin at once, and you will soon learn how you can find the time. Doubtless enough time is wasted every day in vain, useless conversation, even while your hands may be busy to fill the mind of many a child with good and noble thoughts and aspirations.
Every parent should be a teacher. A clear conception of the relation which children sustain to God, and a firm belief that the Saviour is soon to appear, afford the truest inspiration for their religious instruction. It is a work that cannot be begun too early, and it should be carried on in the simplest, pleasantest manner possible. The discipline should be such as will call forth and cherish the good instead of merely restraining the evil; such as will create a love for God and the study of his word, rather than a dislike for anything pertaining to religion.
This is a work which parents cannot leave wholly with the teachers in the Sabbath-school. What can these teachers do with hardly an hour a week? True, an interesting school is a great stimulus both to parents and children; but the work of religious instruction requires constant care and faithful application. It should be administered as daily food, and not as medicine, in doses at stated times. There is no question but that if the garden of the home life were properly cultivated, the harvest of souls brought into the school and the church would be much more abundant. And now abideth the church, the school, and the home; but the greatest of these is home.
M. K. WHITE.
The Sabbath-School.
By Editor
LESSON FOR THE PACIFIC COAST—NOV. 2.
1. What exhortation did Solomon give to the young? Eccl. 12:1.
2. To what place does he say a man goes when the years come in which he has no pleasure? Verse 5.
3. What is the home to which a man goes when he dies? Job 17:13.
5. By what figures does the wise man represent death? Eccl. 12:6.
6. What does he say takes place at death? Verse 7.
7. When man was created, of what was he formed? Gen. 2:7.
8. How much of "man" does the text say was formed of the dust?
9. Then when Solomon says that at death the man shall return to the earth, are we to understand that it is man himself that returns to dust? Job 34:14, 15.
10. When the dust (man) returns to the earth, in what condition is it? Eccl. 12:7.
11. Is it reasonable to suppose that the dust had a conscious existence before it was formed into man?
12. Then since it returns to the earth "as it was," what are we taught as to man's condition in death?
13. When the dust returns to the earth, what else takes place? Eccl. 12:7.
14. What was it that God gave to man after he was created? Gen. 2:7.
15. Can anything more "return" to God than that which came from him?
16. Then what must be referred to in Eccl. 12:7 by "the spirit"?
18. What further authority can you quote for speaking of this breath as the spirit? Job 27:3, 4.
19. What positive proof can you give that when the process described in Eccl. 12:7 takes place, man has no more consciousness? Ps. 146:3, 4.
THE regular Sabbath-school lesson this week is so plain that comment seems unnecessary. The texts cited are so explicit in their statements that a multiplicity of words would only tend to obscure them. To the devout student, the plain statement of the word is sufficient, and nothing is to be gained by comment unless the meaning of the text may thereby be made more clear. We therefore gladly give the space which the lesson comments usually occupy, to the article, "The Home and the School," which was read at the camp-meeting Sabbath-school convention. We hope that its suggestions may be carried out in thousands of homes.
VERSE 22 states that Solomon stood before the altar, in presence of the congregation, and spread forth his hands toward heaven. The record in 2 Chronicles 6:12 is more minute, adding to the fact of his standing upon the brazen platform erected for the occasion, the statement that he "kneeled down upon his knees before all the congregation." The standing position was usual in prayer, and Dr. Geikie notes the fact that this is the first mention in the Scriptures of the kneeling posture. But the position is afterward frequently mentioned as denoting humility and earnestness. Prominent instances are found in the example of Daniel at Babylon, Christ in Gethsemane, and Paul at his farewell to the Ephesian elders at Miletus; and the angels were seen by John in vision to fall down before the throne of God to worship. Rev. 7:11.
THAT was a remarkable prayer offered on this most solemn occasion; it was a prayer in which the Spirit evidently made intercession; it was even prophetic in the anticipation of future emergencies. The character of God is aptly expressed in verse 23, in the words, "who keepest covenant and mercy with thy servants that walk before thee with all their heart." In all the agreements which God makes with men he fulfills his part perfectly; man can only perform his duty by the help of the Almighty; though the spirit be ever so willing, "the flesh is weak." Here, then, is God's mercy added to his integrity. He is so anxious to have man reconciled to him, has such love for the work of his hands, that he performs his own part of the contract without fail, and helps the willing though weak creature to do his part. Even with all of David's failings Solomon says God kept his promises with him. Well could David sing, as so often repeated in Ps. 136, "his mercy endureth forever."
SOLOMON took courage from the fact that God had so faithfully fulfilled his word, as was manifest that day. As the cloud of the presence of God filled the temple, as it formerly had the tabernacle (see verses 10, 11), there could be no mistaking the divine acceptance both of the place and the services. Men often imagine that if they could only experience some visible manifestation of acceptance, they would have more courage and assurance in the service of the Lord. But this plea is a mere subterfuge. It is not sight that is lacking in this age, but faith. "Blessed are they that have not seen, and yet have believed." John 20:29. The evidences of God's faithfulness to his word, in all ages, are so numerous that the skeptic and the doubting believer are utterly without excuse.
THE manifestation of God's presence impressed the mind of the king with a sense of the comparative insignificance of his work. "But will God indeed dwell on the earth? Behold, the heaven, and heaven of heavens, cannot contain thee; how much less this house that I have builded." Verse 27. The building of the temple was a great and magnificent work from a human stand-point; but when the Creator of the universe, for whom the whole earth is but a "footstool," confronted it, the builder saw his own achievement simply as "this house that I have builded." And so with all of man's greatest and best works, when viewed in the light of God's righteousness and power, they dwindle to the same level of imperfection as himself. It is then that he can say with the psalmist, "Lord, what is man that thou art mindful of him?"
FROM verse 31 the prayer concerns specific contingencies which the Spirit seems to have indicated would arise. It will be noticed, however, that in every case in which the petitioner intercedes in advance for forgiveness of the people, the request is based upon the condition that they shall confess and turn again to the Lord, and make supplication. Solomon well understood the principles upon which the atonement rests, as prefigured in the typical ministrations, therefore he did not ask that prayer be heard or sin pardoned on any other condition. And now God is calling upon "all men everywhere to repent," that is, to turn from unrighteousness to obedience, and be forgiven through faith in Jesus Christ. The principle of confession and repentance as a condition of forgiveness, is even set forth as a rule between man and man. "If thy brother trespass against thee, rebuke him; and if he repent, forgive him. And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent, thou shalt forgive him." Luke 17:3, 4.
THE prayer includes a petition for the return to their land of those who should be taken captive by an enemy in battle. Bishop Baker says: "To be taken away from the land of promise, to be separated from communion with the covenant people, in whose midst Jehovah dwelt, and to live among heathen, was the greatest of all misfortunes to an Israelite." We find some professing Christians at the present time who are very careless regarding their covenant relations with the people of God, and who rather court the society and influence of the world. Some, who are restive under what they deem undue restraint in the church, even declare that they can be as good Christians out of the church as in it. Whether they can or not (and no doubt there are many who would), the mere act of trying to do so is presuming to violate the gospel order; to slight God's means of grace; to reject the ordinances of his house, and to ignore the wisdom of inspiration, which lays great stress upon the importance of the fellowship of the saints and separation from the world. See John 17:20-23; 2 Cor. 6:14; Phil. 1:3; 1 John 1:3, etc. W. N. GLENN.
LET it not be forgotten that the man most advanced in knowledge needs to make specific preparation for each lesson, in order rightly to instruct even the most humble and ignorant. The teacher loses the greater part of the benefit to himself and of his power over his class, who relies upon his general knowledge, or his previous acquisitions, instead of preparing himself anew for each particular lesson. The mental food which he offers to his class should be, like the manna from Heaven, fresh from his mind.