Earlier text: Sunday Postal Service in WashingtonThe judgments visited upon the Israelites served for a time to restrain their murmuring and insubordination, but the spirit of rebellion was still in the heart, and eventually brought forth the bitterest fruits. The former rebellions had been mere popular tumults, arising from the sudden impulse of the excited multitude; but now a deep-laid conspiracy was formed, the result of a determined purpose to overthrow the authority of the leaders appointed by God himself. Korah, the leading spirit in this movement, was a Levite, of the family of Kohath, and a cousin of Moses; he was a man of ability and influence. Though appointed to the service of the tabernacle, he had become dissatisfied with his position, and aspired to the dignity of the priesthood. The bestowal upon Aaron and his house of the priestly office, which had formerly devolved upon the first-born son of every family, had given rise to jealousy and dissatisfaction, and for some time Korah had been secretly opposing the authority of Moses and Aaron, though he had not ventured upon any open act of rebellion. He finally conceived the bold design of overthrowing both the civil and the religious authority. He did not fail to find sympathizers. Close to the tents of Korah and the Kohathites, on the south side of the tabernacle, was the encampment of the tribe of Reuben, the tents of Dathan and Abiram, two princes of this tribe, being10 near that of Korah. These princes readily joined in his ambitious schemes. Being descendants from the eldest son of Jacob, they claimed that the civil authority belonged to them, and they determined to divide with Korah the honors of the priesthood. The state of feeling among the people favored the designs of Korah. In the bitterness of their disappointment, their former doubts, jealousy, and hatred had returned, and again their complaints were directed against their patient leader. The Israelites were continually losing sight of the fact that they were under divine guidance. They forgot that the Angel of the covenant was their invisible leader, that, veiled by the cloudy pillar, the presence of Christ went before them, and that from him Moses received all his directions. They were unwilling to submit to the terrible sentence that they must all die in the wilderness, and hence they were ready to seize upon every pretext for believing that it was not God but Moses who was leading them, and who had pronounced their doom. The best efforts of the meekest man upon the earth could not quell the insubordination of this people; and although the marks of God’s displeasure at their former perverseness were still before them in their broken ranks and missing numbers, they did not take the lesson to heart. Again they were overcome by temptation. The humble shepherd’s life of Moses had been far more peaceful and happy than his present position as leader of that vast assembly of turbulent spirits. Yet Moses dared not choose. In place of a shepherd’s crook a rod of power had been given him, which he could not lay down until God should release him. He who reads the secrets of all hearts had marked the purposes of Korah and his companions, and had given his people such warning and instruction as might have enabled them to escape the deception of these designing men. They had seen the judgment of God fall upon Miriam because of her jealousy and complaints against Moses. The Lord had declared that Moses was greater than a prophet. “With him will I speak mouth to mouth.” “Wherefore, then,” he added, “were ye not afraid to speak against my servant Moses?” These instructions were not intended for Aaron and Miriam alone, but for all Israel. Korah and his fellow conspirators were men who had been favored with special manifestations of God’s power and greatness. They were of the number who went up with Moses into the mount and beheld the divine glory. But since that time a change had come. A temptation, slight at first, had been harbored, and had strengthened as it was encouraged, until their minds were controlled by Satan, and they ventured upon their work of disaffection. Professing great interest in the prosperity of the people, they first whispered their discontent to one another, and then to leading men of Israel. Their insinuations were so readily received that they ventured still further, and at last they really believed themselves to be actuated by zeal for God. They were successful in alienating two hundred and fifty princes, men of renown in the congregation. With these strong and influential supporters they felt confident of making a radical change in the government, and greatly improving upon the administration of Moses and Aaron. Jealousy had given rise to envy, and envy to rebellion. They had discussed the question of the right of Moses to so great authority and honor, until they had come to regard him as occupying a very enviable position, which any of them could fill as well as he. And they deceived themselves and one another into thinking that Moses and Aaron had themselves assumed the positions they held. The discontented ones said that these leaders had exalted themselves above the congregation of the Lord, in taking upon them the priesthood and government, but their house was not entitled to distinction above others in Israel; they were no more holy than the people, and it should be enough for them to be on a level with their brethren, who were equally favored with God’s special presence and protection. The next work of the conspirators was with the people. To those who are in the wrong, and deserving of reproof, there is nothing more pleasing than to receive sympathy and praise. And thus Korah and his associates gained the attention and enlisted the support of the congregation. The charge that the murmurings of the people had brought upon them the wrath of God, was declared to be a mistake. They said that the congregation were not at fault, since they desired nothing more than their rights; but that Moses was an overbearing ruler; that he had reproved the people as sinners, when they were a holy people, and the Lord was among them. Korah reviewed the history of their travels through the wilderness, where they had been brought into strait places, and many had perished because of their murmuring and disobedience. His hearers thought they saw clearly that their troubles might have been prevented if Moses had pursued a different course. They decided that all their disasters were chargeable to him, and that their exclusion from Canaan was in consequence of the mismanagement of Moses and Aaron; that if Korah would be their leader, and would encourage them by dwelling upon their good deeds instead of reproving their sins, they would have a very peaceful, prosperous journey; instead of wandering to and fro in the wilderness, they would proceed directly to the promised land. In this work of disaffection there was greater union and harmony among the discordant elements of the congregation than had ever before existed. Korah’s success with the people increased his confidence, and confirmed him in his belief that the usurpation of authority by Moses, if unchecked, would be fatal to the liberties of Israel; he also claimed that God had opened the matter to him, and had authorized him to make a change in the government before it should be too late. But many were not ready to accept Korah’s accusations against Moses. The memory of his patient, self-sacrificing labors came up before them, and conscience was disturbed. It was therefore necessary to assign some selfish motive for his deep interest for Israel; and the old charge was reiterated, that he had led them out to perish in the wilderness, that he might seize upon their possessions. For a time this work was carried on secretly. As soon, however, as the movement had gained sufficient strength to warrant an open rupture, Korah appeared at the head of the faction, and publicly accused Moses and Aaron of usurping authority which Korah and his associates were equally entitled to share. It was charged, further, that the people had been deprived of their liberty and independence. “Ye take too much upon you,” said the conspirators, “seeing all the congregation are holy, every one of them, and the Lord is among them; wherefore then lift ye up yourselves above the congregation of the Lord?” Moses had not suspected this deep-laid plot, and when its terrible significance burst upon him, he fell upon his face in silent appeal to God. He arose sorrowful indeed, but calm and strong. Divine guidance had been granted him. “Even to-morrow,” he said, “the Lord will show who are his, and who is holy; and will cause him to come near unto him: even him whom he hath chosen will he cause to come near unto him.” The test was to be deferred until the morrow, that all might have time for reflection. Then those who aspired to the priesthood were to come each with a censer, and offer incense at the tabernacle in the presence of the congregation. The law was very explicit that only those who had been ordained to the sacred office should minister in the sanctuary. And even the priests, Nadab and Abihu, had been destroyed for venturing to offer “strange fire,” in disregard of a divine command. Yet Moses challenged his accusers, if they dared enter upon so perilous an appeal, to refer the matter to God. Singling out Korah and his fellow Levites, Moses said, “Seemeth it but a small thing unto you, that the God of Israel hath separated you from the congregation of Israel, to bring you near to himself to do the service of the tabernacle of the Lord, and to stand before the congregation to minister unto them? And he hath brought thee near to him, and all thy brethren the sons of Levi with thee; and seek ye the priesthood also? for which cause both thou and all thy company are gathered together against the Lord. And what is Aaron, that ye murmur against him?” Dathan and Abiram had not taken so bold a stand as had Korah; and Moses, hoping that they might have been drawn into the conspiracy without having become wholly corrupted, summoned them to appear before him, that he might hear their charges against him. But they11 would not come, and they insolently refused to acknowledge his authority. Their reply, uttered in the hearing of the congregation, was, “Is it a small thing that thou hast brought us up out of a land that floweth with milk and honey, to kill us in the wilderness, except thou make thyself altogether a prince over us? Moreover thou hast not brought us into a land that floweth with milk and honey, or given us inheritance of fields and vineyards; wilt thou put out the eyes of these men? We will not come up.” Thus they applied to the scene of their bondage the very language in which the Lord had described the promised inheritance. They accused Moses of pretending to act under divine guidance, as a means of establishing his authority; and they declared that they would no longer submit to be led about like blind men, now toward Canaan, and now toward the wilderness, as best suited his ambitious designs. Thus he who had been as a tender father, a patient shepherd, was represented in the blackest character of a tyrant and usurper. The exclusion from Canaan, in punishment of their own sins, was charged upon him. It was evident that the sympathies of the people were with the disaffected party; but Moses made no effort at self-vindication. He solemnly appealed to God, in the presence of the congregation, as a witness to the purity of his motives and the uprightness of his conduct, and implored him to be his judge. On the morrow, the two hundred and fifty princes, with Korah at their head, presented themselves, with their censers. They were brought into the court of the tabernacle, while the people gathered without, to await the result. It was not Moses who assembled the congregation to behold the defeat of Korah and his company, but the rebels, in their blind presumption, had called them together to witness their victory. A large part of the congregation openly sided with Korah, whose hopes were high of carrying his point against Aaron. As they were thus assembled before God, “the glory of the Lord appeared unto all the congregation.” The divine warning was communicated to Moses and Aaron, “Separate yourselves from among this congregation, that I may consume them in a moment.” But they fell upon their faces, with the prayer, “O God, the God of the spirits of all flesh, shall one man sin, and wilt thou be wroth with all the congregation?” Korah had withdrawn from the assembly, to join Dathan and Abiram, when Moses, accompanied by the seventy elders, went down with a last warning to the men who had refused to come to him. The multitudes followed, and before delivering his message, Moses, by divine direction, bade the people, “Depart, I pray you, from the tents of these wicked men, and touch nothing of theirs, lest ye be consumed in all their sins.” The warning was obeyed, for an apprehension of impending judgment rested upon all. The chief rebels saw themselves abandoned by those whom they had deceived, but their hardihood was unshaken. They stood with their families in the door of their tents, as if in defiance of the divine warning. In the name of the God of Israel, Moses now declared, in the hearing of the congregation: “Hereby ye shall know that the Lord hath sent me to do all these works; for I have not done them of mine own mind. If these men die the common death of all men, or if they be visited after the visitation of all men, then the Lord hath not sent me. But if the Lord make a new thing, and the earth open her mouth, and swallow them up, with all that appertaineth unto them, and they go down quick into the pit, then ye shall understand that these men have provoked the Lord.” The eyes of all Israel were fixed upon Moses, as they stood, in terror and expectation, awaiting the event. As he ceased speaking, the solid earth parted, and the rebels went down alive into the pit, with all that pertained to them, and “they perished from among the congregation.” The people fled, self-condemned as partakers in the sin. But the judgments were not ended. Fire flashing from the cloud consumed the two hundred and fifty princes who had offered incense. These men, not being the first in rebellion, were not destroyed with the chief conspirators. They were permitted to see their end, and to have an opportunity for repentance; but their sympathies were with the rebels, and they shared their fate. When Moses was entreating Israel to flee from the coming destruction, the divine judgment might even then have been stayed, if Korah and his company had repented and sought forgiveness. But their stubborn persistence sealed their doom. The entire congregation were sharers in their guilt, for all had, to a greater or less degree, sympathized with them. Yet God in his great mercy made a distinction between the leaders in rebellion and those whom they had led. The people who had permitted themselves to be deceived were still granted space for repentance. Overwhelming evidence had been given that they were wrong, and that Moses was right. The signal manifestation of God’s power had removed all uncertainty. Jesus, the Angel who went before the Hebrews, sought to save them from destruction. Forgiveness was lingering for them. The judgment of God had come very near, and appealed to them to repent. A special, irresistible interference from heaven had arrested their rebellion. Now, if they would respond to the interposition of God’s providence, they might be saved. But while they fled from the judgments, through fear of destruction, their rebellion was not cured. They returned to their tents that night terrified, but not repentant. They had been flattered by Korah and his company until they really believed themselves to be a very good people, and that they had been wronged and abused by Moses. Should they admit that Korah and his company were wrong, and Moses right, then they would be compelled to receive as the word of God the sentence that they must die in the wilderness. They were not willing to submit to this, and they tried to believe that Moses had deceived them. They had fondly cherished the hope that a new order of things was about to be established, in which praise would be substituted for reproof, and ease for anxiety and conflict. The men who had perished had spoken flattering words, and had professed great interest and love for them, and the people concluded that Korah and his companions must have been good men, and that Moses had by some means been the cause of their destruction. It is hardly possible for men to offer greater insult to God than to despise and reject the instrumentalities he would use for their salvation. The Israelites had not only done this, but had purposed to put both Moses and Aaron to death. Yet they did not realize the necessity of seeking pardon of God for their grievous sin. That night of probation was not passed in repentance and confession, but in devising some way to resist the evidences which showed them to be the greatest of sinners. They still cherished hatred of the men of God’s appointment, and braced themselves to resist their authority. Satan was at hand to pervert their judgment, and lead them blindfold to destruction. All Israel had fled in alarm at the cry of the doomed sinners who went down into the pit, for they said, “Lest the earth swallow us up also.” “But on the morrow all the congregation of the children of Israel murmured against Moses and against Aaron, saying, Ye have killed the people of the Lord.” And they were about to proceed to violence against their faithful, self-sacrificing leaders. A manifestation of the divine glory was seen in the cloud above the tabernacle, and a voice from the cloud spoke to Moses and Aaron, “Get you up from among this congregation, that I may consume them as in a moment.” The guilt of sin did not rest upon Moses, and hence he did not fear, and did not hasten away and leave the congregation to perish. Moses lingered, in this fearful crisis manifesting the true shepherd’s interest for the flock of his care. He pleaded that the wrath of God might not utterly destroy the people of his choice. By his intercession he stayed the arm of vengeance, that a full end might not be made of disobedient, rebellious Israel. But the minister of wrath had gone forth; the plague was doing its work of death. By his brother’s direction, Aaron took a censer, and hastened into the midst of the congregation to “make an atonement for them.” “And he stood between the dead and the living.” As the smoke of the incense ascended, the prayers of Moses in the tabernacle went up to God; and the plague was stayed; but not until fourteen thousand of Israel lay dead, an evidence of the guilt of murmuring and rebellion. But further evidence was given that the priesthood had been established in the family of Aaron. By divine direction12 each tribe prepared a rod, and wrote upon it the name of the tribe. The name of Aaron was upon that of Levi. The rods were laid up in the tabernacle, “before the testimony.” The blossoming of any rod was to be a token that the Lord had chosen that tribe for the priesthood. On the morrow, “behold, the rod of Aaron for the house of Levi was budded, and brought forth buds, and bloomed blossoms and yielded almonds.” It was shown to the people, and afterward laid up in the tabernacle as a witness to succeeding generations. This miracle effectually settled the question of the priesthood. It was now fully established that Moses and Aaron had spoken by divine authority; and the people were compelled to believe the unwelcome truth that they were to die in the wilderness. “Behold,” they exclaimed, “we die, we perish, we all perish.” They confessed that they had sinned in rebelling against their leaders, and that Korah and his company had suffered from the just judgment of God. In the rebellion of Korah is seen the working out, upon a narrower stage, of the same spirit that led to the rebellion of Satan in heaven. It was pride and ambition that prompted Lucifer to complain of the government of God, and to seek the overthrow of the order which had been established in heaven. Since his fall it has been his object to infuse the same spirit of envy and discontent, the same ambition for position and honor, into the minds of men. He thus worked upon the minds of Korah, Dathan, and Abiram, to arouse the desire for self-exaltation, and excite envy, distrust, and rebellion. Satan caused them to reject God as their leader, by rejecting the men of God’s appointment. Yet while in their murmuring against Moses and Aaron they blasphemed God, they were so deluded as to think themselves righteous, and to regard those who had faithfully reproved their sins as actuated by Satan. Do not the same evils still exist that lay at the foundation of Korah’s ruin? Pride and ambition are wide-spread; and when these are cherished, they open the door to envy, and a striving for supremacy; the soul is alienated from God, and unconsciously drawn into the ranks of Satan. Like Korah and his companions, many, even of the professed followers of Christ, are thinking, planning, and working so eagerly for self-exaltation, that in order to gain the sympathy and support of the people, they are ready to pervert the truth, falsifying and misrepresenting the Lord’s servants, and even charging them with the base and selfish motives that inspire their own hearts. By persistently reiterating falsehood, and that against all evidence, they at last come to believe it to be truth. While endeavoring to destroy the confidence of the people in the men of God’s appointment, they really believe that they are engaged in a good work, verily doing God service. The Hebrews were not willing to submit to the directions and restrictions of the Lord. They were restless under restraint, and unwilling to receive reproof. This was the secret of their murmuring against Moses. Had they been left free to do as they pleased, there would have been fewer complaints against their leader. All through the history of the church, God’s servants have had the same spirit to meet. It is by sinful indulgence that men give Satan access to their minds, and they go from one stage of wickedness to another. The rejection of light darkens the mind and hardens the heart, so that it is easier for them to take the next step in sin, and to reject still clearer light, until at last their habits of wrongdoing become fixed. Sin ceases to appear sinful to them. He who faithfully preaches God’s word, thereby condemning their sins, too often incurs their hatred. Unwilling to endure the pain and sacrifice necessary to reform, they turn upon the Lord’s servant, and denounce his reproofs as uncalled for and severe. Like Korah, they declare that the people are not at fault; it is the reprover that causes all the trouble. And soothing their consciences with this deception, the jealous and disaffected combine to sow discord in the church, and weaken the hands of those who would build it up. Every advance made by those whom God has called to lead in his work, has excited suspicion; every act has been misrepresented by the jealous and fault-finding. Thus it was in the time of Luther, of the Wesleys and other reformers. Thus it is to-day. Korah would not have taken the course he did had he known that all the directions and reproofs communicated to Israel were from God. But he might have known this. God had given overwhelming evidence that he was leading Israel. But Korah and his companions rejected light until they became so blinded that the most striking manifestations of his power were not sufficient to convince them; they attributed them all to human or satanic agency. The same thing was done by the people, who the day after the destruction of Korah and his company came to Moses and Aaron, saying, “Ye have killed the people of the Lord.” Notwithstanding they had had the most convincing evidence of God’s displeasure at their course, in the destruction of the men who had deceived them, they dared to attribute his judgments to Satan, declaring that through the power of the evil one, Moses and Aaron had caused the death of good and holy men. It was this act that sealed their doom. They had committed the sin against the Holy Spirit, a sin by which man’s heart is effectually hardened against the influence of divine grace. “Whosoever speaketh a word against the Son of man,” said Christ, “it shall be forgiven him; but whosoever speaketh against the Holy Ghost, it shall not be forgiven him.” These words were spoken by our Saviour when the gracious works which he had performed through the power of God were attributed by the Jews to Beelzebub. It is through the agency of the Holy Spirit that God communicated with man; and those who deliberately reject this agency as satanic, have cut off the channel of communication between the soul and Heaven. God works by the manifestation of his Spirit to reprove and convict the sinner; and if the Spirit’s work is finally rejected, there is no more that God can do for the soul. The last resource of divine mercy has been employed. The transgressor has cut himself off from God; and sin has no remedy to cure itself. There is no reserved power by which God can work to convict and convert the sinner. “Let him alone,” is the divine command. Then “there remaineth no more sacrifice for sins, but a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries.”—Patriarchs and Prophets, pages 395-405. “Be not Afraid”
By J. O. Corliss
THE night was dark and stormy. The disciples were struggling hard to row their boat to land over the crests of angry waves, but without success. They were evidently well-nigh exhausted by their efforts, and about ready to let their craft drive before the blast, when their eyes caught sight of an object which nearly paralyzed them with fear. So highly were their nerves wrought upon, indeed, by the sight of what they supposed a wicked spirit, that they cried out in distress. But the object they beheld was the Lord Jesus himself, coming to their assistance, walking on the water. Seeing the plight of the disciples, he spoke to them in familiar tones: “Be of good cheer: it is I; be not afraid.” At this the disciples were no longer fearful, but were glad to receive their Lord into the boat where they were. Mark 6: 48-51. How many times this experience or a similar one is lived over in this age of the world. When the Lord is near, and for the very purpose of helping, men forget his power and willingness to support them, and so are fearful for the future. Their fear, too, often brings torment to them, because most men are naturally cowards. Nothing has ever come into their lives to take the place of the fears of childhood. Many little ones are so fearful of meeting adverse circumstances that they can not be induced to stay alone in the darkness, to say nothing of being asked to go on an important errand alone amid the shades of night, at which some tremble from head to foot, and even cry out for fear. It is the continuation of this fear in men which makes them hesitate to walk in the path of duty which the Word of God reveals. Some tremble under the cross, fearing they will want some good thing, which will be denied them. Others feel afraid of what their many acquaintances will say or do against them. To the first class of fearful ones the Lord says: “Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what13 ye shall put on. . . . Your Heavenly Father knoweth that ye have need of these things. But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.” Matt. 6:25-33. To the second class, he says: “Fear not them which kill the body, but are not able to kill the soul. . . . Are not two sparrows sold for a farthing [one half of a cent]? and one of them shall not fall on the ground without your Father. . . . Fear ye not therefore, ye are of more value than many sparrows. Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven.” Matt. 10: 28-32. So while “fear hath torment,” “perfect love casteth out fear.” 1 John 4:18. Faith in God’s care and love for us, as it begets true love and confiding trust in us. Verse 19. It matters not to us then whether we are in the light of day or in the darkness of night, because we know that he “ever liveth to make intercession” for us. Heb. 7:25. This thought is so well illustrated by the simply expressed faith of a certain little girl that we can not forbear mentioning it. As is natural with children, she was a little afraid in the dark. But when the lights of the house were extinguished, she, looking out, saw the moon, and asked her mother if that was God’s light. Upon being answered in the affirmative, she asked: “Will God blow out his light, and go to sleep, too?” “No, child,” replied the mother, “God’s lights are always burning.” “Well, then,” said the simple-hearted child, “while God’s awake, I’m not afraid.” Childlike as this may seem, there is a thread of simple, yet strong faith in it that many older people would do well to possess. Should Seventh-Day Adventists Sell Tobacco?
By William A. Colcord
In the apostles’ day tobacco using was not spoken against for the reason that tobacco was not then known. Paul wrote against the use of spirituous liquors, and said that no drunkard could enter heaven, because the manufacture and indulgence in alcoholic drinks were prevalent sins in his day; but he said nothing against the tobacco habit, because neither the habit nor the plant were known at that time. From the first, both tobacco using and liquor drinking have been excluded from our ranks. We have not knowingly received any one into the church who indulged in either. But the selling of these harmful indulgences has not, as a rule, been made a test of admission into the church or of church fellowship; for the simple reason that it seemed a foregone conclusion that if we were not to use them ourselves, we surely would not be instrumental in helping others to use them, and because in the past we have had but few if any applications for membership from either saloonists or tobacconists, or cases where those already members desired to enter the business of selling either liquor or tobacco. No believer was supposed to handle, or desire to handle, or sell, what he would not himself use, and what he knew he would not be allowed to use and remain in the church. But of late this question has come up. Some, even among Seventh-day Adventists, have, for the sake of trade, put in a stock of tobacco into their stores, and sold this poisonous, soul-and-body-destroying narcotic. A brother opening up a store just across the road from one of our largest churches in Australia, and at the very headquarters of our educational work there, did this. The same we learn is being done also in some places in America. We therefore face a condition and not a theory in this thing. What position shall we take in this matter? From numerous examples in the Bible, such as that recorded in the fifteenth chapter of Acts, we learn that we are to meet emergencies when they arise, and in all to be governed by Bible principles. The Bible teaches that we are not to be partakers in other men’s sins; that if in any way we sanction or encourage another in a wrong course, we are partakers in his evil deeds. It pronounces a curse upon the man who puts the bottle to his neighbor’s lips, and warns us against placing a stumbling-block in another’s way. 1 Tim. 5:22; 2 John 9-11; Hab. 2:15; Rom. 14:13; Heb. 12:13. Christian temperance is a part of the third angel’s message. Inasmuch as the indulgence in either liquor or tobacco is contrary to the principles of Christian temperance, to sell either of these, and thus encourage others in the use of them, must, therefore, be inconsistent with the profession of the third angel’s message. In some respects the one who sells these things is worse than the one who uses them; for while the user injures only himself, the seller injures many. We can not afford to lower the standard of truth at this late day. If Seventh-day Adventists can consistently be tobacconists, they can also be saloonists; for tobacco using and liquor drinking are twin evils. Unless we are ready to approve of the liquor traffic being carried on in our ranks, we must disapprove of the handling and sale of tobacco on the part of any of our people; for the one is only a step to the other. Any one violating this plain principle of Christian conduct should carefully consider what is involved in his acts, and if he persists in the trade, he should be kindly and faithfully labored with. Following a Suggestion
By M. Bessie De Graw
ALL great movements have resulted from following what was at first a mere suggestion. God thinks thoughts toward men, and fortunate is that man whose ears are keen enough to catch those divine thoughts. Comparatively few men are so fortunate, but all great ideas come as a result of the recognition of such thoughts by some mind while all the rest of the world is apparently asleep. It was the ability to think the thoughts of God after him that made King David of ancient Israel a mighty man. One thought which found lodgment in his brain was that a house of worship should be built for his God. And although David was not permitted fully to develop the idea, he was blessed for even harboring it, and his posterity was still more blessed because he harbored it. But King David is not the only man who has had a “listening ear” for God’s thoughts. And the building of a temple is not the only thought God has sent earthward. That magnificent temple reared three thousand years ago is but a type of a more enduring temple with which we have to do, and for the building of which we are held responsible. “Know ye not that your body is the temple?” The work of education is temple building. Some temples are reared for, and dedicated to, the worship of false gods. Such education is false education. Other temples are fashioned for the indwelling of the Holy Spirit. This preparation is Christian education. The temple builders are called teachers, and Christian teachers have much careful work to do. The pattern for their building is in heaven. “See . . . that thou make all things,” says the Master Mechanic, “according to the pattern showed to thee in the mount.” True principles of education are made known in the Word of God. They can be understood only by those whose ears are attuned to hear divinely spoken thoughts. It was the ability to hear that made Christ so great a teacher, such a true character-builder. “I do always those things that please him.” “I do nothing of myself; but as my Father hath taught me, I speak.” So must every Christian teacher live and work. With one ear he hears the world’s needs; with the other he listens to his Father’s commands. This is Christian education. And every student under such a teacher assumes the same attitude. He becomes a living temple, an active missionary. One of the suggestions which every Christian teacher has the privilege of hearing and following may be worded thus: Children should be trained in the country; they should be so trained that they will flee from the city and seek the simplicity of country life. Have all our teachers heard this suggestion? It is abroad in the world. It is an idea worth developing. Moreover, it is an idea now being developed, and is destined to make famous those schools which build upon it. Manual training, properly correlated with mental and physical training, gives the ideal education. This is one of the problems of the day. The development of the idea is equally applicable in the elementary, the intermediate, and the training school. Are you acting upon the suggestion? To become like Christ is the only thing in the world worth caring for.—Drummond.