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Review and Herald, Vol. 61, No. 48.

THE TEMPLE IN HEAVEN
Earlier text: THE TEMPLE IN HEAVEN

THE THEATER.

WE commend the following to a careful reading by every young man:—
“Are there not many persons who find in the theater precisely that kind of recreation which is most useful for the discharge of their daily work?” was a question put by a recent visitor to Mr. Spurgeon. “It may be,” replied Mr. Spurgeon, “but I don't know any of them. You see, I live in a world apart from all these things, and so do my people. We argue in this way: Granting that it is perfectly safe and profitable for myself to go to the theater, if I go, a great number of others will go to whom it would do positive harm. I will not be responsible for alluring them by my example into a temptation which, but for my self-indulgence, they would entirely escape. I will give you an instance of how this works out.
“When I go to Monaco, although the grounds of the gambling hell there are the most beautiful in the world, I never go near them; and why? Not because I think there is any danger of my passing through the gardens to the gambling-tables. No; but a friend of mine once related the following incident to me: One day M. Blanc met me, and asked me how it was I never entered his grounds. ‘Well, you see,’ I said, ‘I never play, and as I make no return whatever to you I hardly feel justified in availing myself of the advantages of your grounds.’ ‘You make a great mistake,’ said M. Blanc; ‘if it were not for you and other respectable persons like yourself who come to my grounds I should lose very many of my customers who attend my gambling saloons. Do not imagine that because you do not play yourself you do not by your presence in the grounds contribute very materially to my revenue. Numbers of persons who would not have thought of entering my establishment feel themselves quite safe in following you into my garden, and from thence to my gaming-table the transition is very easy.’ After I heard that,” continued Mr. Spurgeon, “I never went near the gardens. And the same argument applies to the theater.”—Sel.

Known Only Through Trial and Testing

—No one knows how strong he is until he has been tried, nor what God can do for him until he has tested him.

Cheerfulness Is No Part of Morose Sullenness

—We are in the world; let us be cheerful and joyous. Morose sullenness is no part of Christianity.

THE CATHOLIC COUNCIL.

A correspondent has sent us a copy of the Baltimore Sun of Nov. 10, containing an account of the opening in that city of the Plenary Council, the largest Catholic council ever held in the western hemisphere. We lay before our readers the following extracts from the report, as they show how accurately, in its pomp and show and gorgeous vestments, the Catholic hierarchy answers the prophetic description of the harlot woman “arrayed in purple and scarlet color, and decked with gold and precious stones and pearls.” Of the street procession the writer says:—
“At 10 A. M. the clergy marched in procession from St. Alphonsus’ church to the archiepiscopal residence, where they were joined by the prelates comprising the council. The procession then moved on again; first the seminarians and clergy, then the prelates, and in the rear Archbishop Gibbons, the apostolic delegate between his deacons of honor, and followed by his insignia bearers. The bright sunlight lighted up every detail of the scene and flushed every color to its most intense hue. The simple white surplices and plain black berettas of the seminarians and clergy vividly contrasted with the scarlet, ruby, white, and gold of the rich vestments and mitres of the prelates.”
Of the ceremonies inside the Cathedral, he says:—
“The interior of the Cathedral, while its adornments are rich in character and full in detail, is subdued in color. It is frescoed in imitation of marble, and the strongest tint employed is that of pink-veined stone. This neutral frame to the scene made it the more dazzling. The sanctuary glowed with color like a sunset. In the center stood the altar, its golden candlesticks, many lights and profusion of flowers conspicuously displayed against its pure white marble frame and lace hangings. Massed to the right and left of the altar were the prelates, wearing their high, richly-adorned mitres, and attired in vestments of sanguine hues; glistening with bullion and cloth of gold, and overlaid with a profusion of rich embroidery. As the ceremonies proceeded, this dazzling mass of color rose and fell, was shifted and expanded, was re-arranged and diversified, as the prelates rose or knelt or changed their positions as the services progressed. As the celebrant and his assistants went through the mass, now light-bearers, now censer-bearers, now book-bearers, would group about the celebrant or about the Archbishop, presenting a succession of striking and impressive scenes. The incense filled the church with fragrant odor. Now the strong old Gregorian chants rolled forth from a male choir in a recess of the sanctuary; now again grand harmonies, filled with the sweet notes of female voices, swelled from the choir loft. There were sharp contrasts of sound. Now would be heard the cadence of the celebrant, and now a soaring burst of harmony from the choir, the notes of the voices immersed in the deep, thrilling tones of the organ. The general effect of all was dignified, solemn, and inspiring.”

LOOK AT THIS—THEN AT THIS.

By C. C. L.

“The Great Controversy,” volume IV., page 405, declares that “through the two great errors, the immortality of the soul and Sunday sacredness, Satan will bring the people under his deceptions. While the former lays the foundation of Spiritualism, the latter creates a bond of sympathy with Rome. Protestantism will yet stretch her hand across the gulf to grasp the hand of Spiritualism; she will reach over the abyss to clasp hands with the Roman power; and under the influence of this threefold union, our country will follow in the steps of Rome in trampling on the rights of conscience.”
The Banner of Light, Nov. 15, contains a “discourse given by [what purports to be] Spirit William E. Channing through the trance mediumship of Mrs. Cora L. V. Richmond.” From this discourse is taken the following extract, which it will be interesting to compare with the foregoing from “The Great Controversy:” —
“The voice of Spiritualism has preceded the flame that is in your midst to-day. For more than thirty years it has been working as a solvent in your Christian churches, has been working outside of the churches until it has reached the threshold and sanctuary of the pulpit, until, from the very necessity of the hour, those who call themselves men of God must turn and clasp hands with this new inspiration, or their shrines will crumble and their flimsy fabric perish.”
Again, “The Great Controversy” (page 405) says:—
“As Spiritualism assimilates more closely to the nominal Christianity of the day, it has greater power to deceive and ensnare. Satan himself is converted, after the modern order of things. He will appear in the character of an angel of light. Through the agency of Spiritualism, miracles will be wrought, the sick will be healed, and many undeniable wonders will be performed.”
And like an echo sounds the following from the same discourse to which allusion has already been made:—
“And now Spiritualism demands that the Christ-spirit come forth from within the churches, and heal its sick, bestow its gifts of knowledge and inspiration, and summon all its powers, that those in darkness may be brought into the light. For Spiritualism is doing these things in the world to-day.”
Once more, speaking of the fact that the spirits make no difference between righteousness and sin, Sr. White says (Vol. 4, page 375):—
“By representing the basest of men as in heaven, and highly exalted there, Satan virtually declares to the world, No matter how wicked you are; no matter whether you believe or disbelieve God and the Bible. Live as you please; heaven is your home.”
The same number of the Banner of Light has an editorial beginning as follows:—
“Another eloquent discourse by that spiritualistic preacher, Reed Stuart, of Battle Creek, Michigan, compels our glad attention. ‘All roads,’ he remarked at the outset, ‘seem to lead to God, and it is indifferent along which one of all the many ways the journey is made; it is sure to arrive at last at that sublime Center of Being.’”
C. C. L.

THE SCRIPTURAL TITHES.

WHAT IS THE TITHE?

The following article from the Christian Statesman of Nov. 20, is offered, not only as presenting some excellent thoughts upon the subject of tithing, and as showing the attention this subject is receiving from other denominations, but also on account of the excellent things that are said about the law:—
“It is a plan for systematic beneficence such as our times necessitate, and the will of God requires. Some plan, to be ‘decently and in order’ practiced by all pastors and their people, is an unchallenged necessity, and were it met manfully, the result in good fruits would be simply amazing.
“More specifically, the tithe is the one-tenth of all increase from one’s capital and labor. A pastor cites this scripture: ‘Honor the Lord with thy substance and with the first-fruits of all thine increase’ (Prov. 3: 9); viz., with capital righteously employed, and increase tithed. I honor the Lord with my substance when I employ all that I have for his honor and glory. And I do so with the first-fruits of all my increase by paying one-tenth of it into the Lord’s treasury. If a farmer owns a farm with all that is on it, and does not employ any help or borrow capital, then the products that are sold off the farm, together with his personal expenses, are increase from labor and capital, and are tithable. If labor is hired, or capital, the cost thereof is subtracted from gross receipts and the remainder is tithable.

“THE DIFFICULTIES TO BE OVERCOME.

“These will be indicated in stating objections which are commonly raised against this system.
“Objection 1st. ‘That the tithe system is an Old Testament ordinance, and is, therefore, abrogated.’ It was certainly observed in Old Testament times, and so was the Sabbath, and precisely thus do the Campbellites object to the Sabbath. But does the mere fact that any matter was observed in Old Testament days abrogate it in New Testament times? Surely no United Presbyterian will take such a stand in the face of the 2d question in the Shorter Catechism! This objection proves too much, and would sweep the whole decalogue from under our feet, and the authority for all ordinary acts of worship, save as definitely directed in the New Testament. It must be decided upon some other basis than upon this fact merely. We must distinguish a little here, or we will get into much trouble. Was the tithe ceremonial, and so fulfilled in and by Christ like the sin offerings? Or was it, per natura, a matter which belonged to those times and in no way suitable to the New Testament dispensation, like those great Jewish feasts? Or is there evidence in the New Testament that tithe offerings, like temple offerings, are abrogated? If these questions are successfully affirmed, it will be news; and if not, then is the objection not well taken.
“Similar to this is the objection ‘that it was a Levitical, and so not a Christian, order.’ It was, indeed, introduced into that code, and arrangements were made to suit their worldly engagements and ceremonial rites, which arrangements do certainly go with the necessity that brought them into existence. But the tithe itself (as the Sabbath itself, and many other things) continues for all that. It existed before the Levitical code (see Abraham’s vow to Melchizedec, and Jacob’s vow to tithe), and so it may be observed after that is done away. The mere assertion, though it be a fact that it was directed in the Levitical code, does neither prove nor disprove that it is the Christian’s duty to practice it. Let no one be distressed by it, then, or excuse himself from paying handsomely to fill the depleted treasury in the Lord’s house, because of it.
“Along this line is the objection ‘that the tithe was for the priests and not for the Lord.’ This objection is a matter of ‘how the tithe is to be expended,’ rather than ‘how secured.’ Still no stretch of imagination is needed in studying ‘the things written aforetime for our learning,’ to see that the priests were God’s representatives with the people; and that paying tithes to them was paying it to him; nor yet to apply the matter now, that to tithe, and pay a due portion of it to ministers who are ambassadors for Jesus, would still be paying it to God.
“Objection 2d. ‘That this tithing makes us give from constraint, which is against the word,’ ‘Not grudgingly or of necessity,’ ‘but as he purposeth in his heart, so let him give.’ It will not do to apply these passages in this way; for that is on the principle of doing away with all law and to work only by love. Never let it be forgotten that Bible love is lawful and law-loving and law-obeying love. It is possible to have and obey this tithe order from God and still to ‘be cheerful givers,’ ‘to purpose it in our hearts,’ ‘to give as prospered,’ and to be fully persuaded in our own minds that nothing less than one-tenth of our increase will suffice the end of the law of Christ unto obedience from love. Let it be noted that this objection is equally strong against all orders of the word restraining from sin and constraining to duty. All law is of this nature and is for sinners. If there were no sinners, if professors of religion did not tend to covetousness and worldliness, and were not actually robbing God of his dues, then might there be some reason in the objection; but so long as we are transgressors, so long is the constraint of law and its due penalty necessary. It is the very thing for us. Yet it is still true that so soon as we obey the law we feel its constraint no longer, but rejoice in it. It is a simple fact of experience that men who tithe give more cheerfully than they did before they began the practice of paying tithes, which fact alone wholly obliterates this objection. Let those who urge this point meditate on the truth that we rise to activity in working for God from the higher motives, by obedience, not by transgression of God’s law. Let us not set those Scriptures which describe the spirit of obedience against those which tell us what to do. There is harmony in all these things.”

NEBRASKA TRACT SOCIETY.

By A. J. Cudney; S. E. Whites

The first meeting of the sixth annual session of the Nebraska Tract Society was held at Omaha, Sept. 25, 1884, at 6:45 P. M. The President in the chair. The reading of the minutes of the last annual session was waived. Reading of the report of missionary labor performed the past year was postponed until a greater number of members could be present. The Chair was authorized to appoint the usual committees.
Adjourned to call of Chair.
SECOND MEETING, SEPT. 29, AT 9 A. M.—Opened with singing and prayer. Minutes of previous meeting were read and approved. Report of labor for the past year was read, and compared with that of the year previous. Eld. Cudney then stated that since there had been many laborers in the field as colporters and canvassers, the members who remained in the local societies had not reported as much missionary labor in proportion to numbers as in former years. He urged them not to relax their efforts in this work.
Bro. C. B. Childs explained the system of tract distribution used by our colporters in the cities. It was recommended that each member who could work take a few packages of tracts home with him and engage in systematic labor. An opportunity was given to the workers to relate incidents in their work. Several related some interesting feature of the work, and all seemed to be of good courage.
The following committees were appointed by the Chair: On Nominations, A. P. Peterson, James Stanton, E. D. Hurlburt; on Resolutions, C. B. Childs, H. P. Rue, W. D. Chapman.
Adjourned to call of Chair.
THIRD MEETING, SEPT. 30, AT 9 A. M.—Report of previous meeting read and approved. Eld. Cudney gave a brief sketch of the workings of the Society up to the present time. He then called for a report from the committee who, last January, were to investigate its financial condition. They stated that at that time they examined the stock on hand, also the books and accounts of the Society. As the result of their examination, they were satisfied that the Society was in a good condition, and deserving of their support; and their confidence in the final success of the tract and missionary work was more firmly established than before.
Adjourned to call of Chair.
FOURTH MEETING, OCT. 6, AT 9:20 P. M.—This meeting was held at the close of the evening service. The minutes of the previous meetings were read and approved. The Committee on Nominations presented the following names as officers for the ensuing year: For President, A. J. Cudney; Vice-President, H. Shultz; Secretary, S. E. Whites; Directors: Dist. No. 1, Soren Jenson; No. 2, G. S. Reichard; No. 3, O. W. Bent; No. 4, H. W. Taft; No. 5, John Clark; No. 6, E. A. Blodgett. These names were acted upon separately, and the persons unanimously elected.
The Secretary elected resigned, and after some remarks her resignation was accepted, Thos. P. Lippencott being elected to fill the vacancy.
The Committee on Resolutions submitted the following:—
Whereas, The report of the present year shows a falling off in missionary work done by the local societies; and—
Whereas, The work before us is such that we should increase rather than diminish our efforts to present to others the truths we consider so important; therefore—
Resolved, That we urge upon the attention of all our members the duty of carefully and judiciously laboring among their neighbors.
Whereas, Bible temperance is an important part of present truth, which, if neglected, will surely separate us from God; therefore—
Resolved, That we as a Society give more prominence to the introduction of health and temperance literature among our people and others.
Whereas, Our Society is quite heavily in debt to our publishing houses and others, which debts we are at present unable to pay; and—
Whereas, This indebtedness tends to discourage the workers and hinder the efficiency of the Society; therefore—
Resolved, That this Society counsel those who manage its affairs to pursue a careful conservative policy; to buy as little for the present as will meet the actual demands of the work, and to drop out as soon as may be done without loss, the trade in merchandise, and bring the Society to that work which was the real object of its organization.
Whereas, Many have unpaid pledges and debts, and the Society is in need of its funds; therefore—
Resolved, That we urge the importance of an early adjustment of all debts and pledges now due.
These resolutions were unanimously adopted.
The report of labor for the past year was given as follows:—
No. of members, 383
" " reports returned, 601
" " members added, 41
" " dismissed, 19
" " missionary visits, 16,228
" " letters written, 1,265
" " Good Health taken in clubs, 15
" " Signs 782
" " Tidende 70
" " Harolden 100
" " Stimme 35
" " Sentinel 1,500
" " subscriptions obtained for REVIEW, 18
" " " " " Signs, 1,626
" " " " " Good Health, 32
" " " " " Instructor, 21
" " " " " Tidende, 123
" " " " " Harold, 91
" " " " " Les Signes, 2
" " " " " Sentinel, 720
" " " " " Gleaner, 324
" " pages tracts and pamphlets distributed, 772,004
" " periodicals distributed, 16,011

TREASURER’S REPORT.

CASH RECEIVED.

From districts, $1,127.66
" ministers and workers, 1,978.21
On pledges, 2,765.86
" periodicals, 230.84
" tent fund, 1,875.82
" canvassing fund, 587.49
" building 627.00
" bills payable, 3,905.15
" sales, 2,716.88
" International fund, 137.00
" Scandinavian mission, 25.00
" European " 87.00
" S. D. A. P. Association, 70.00
" Tidende club fund, 19.00
" Educational " 20.00
From Nebraska Conference, 2,882.58
" " S. S. Association, 44.80
Total, $19,100.29

CASH EXPENDED.

Paid REVIEW AND HERALD, $1,640.00
" Pacific Press, 1,715.00
" Nebraska Conference, 2,484.15
" for merchandise, 2,969.30
" on tent and camp-meeting fund, 2,789.50
" " bills payable, 2,913.85
" " building fund, 1,017.02
" " general expense, 1,271.64
" " board expense, 288.62
" to ministers and workers, 1,828.06
" on canvassing, 179.99
" " European mission, 25.00
" to S. D. A. P. Association, 60.00
" International fund, 15.00
" Nebraska S. S. Association, 3.00
Balance on hand and in bank, 200.16
Total, $19,100.29

FINANCIAL STANDING.

RESOURCES

Merchandise on hand, $5,827.24
Value of furniture and fixtures, 357.89
Insurance and rent paid in advance, 77.50
Value of buildings, 1,570.48
Due on personal and district acc’ts, 4,714.35
Cash on hand and in bank, 200.16
Total, $12,747.62

LIABILITIES.

Due REVIEW AND HERALD, $6,428.14
" Pacific Press, 585.73
Bills payable, 1,300.00
All other liabilities, 657.51
Net worth of Society, 3,776.24
Total, $12,747.62
Adjourned sine die.
A. J. CUDNEY, Pres.
S. E. WHITES, Sec.

Thy Reign Is Perfect Peace

—Thy reign is perfect peace, Not mine, but thine; A stream that cannot cease, For its fountain is thy heart. Oh, depth unknown! Thou givest of thine own, Pouring from thine, and filling mine.

INTERNATIONAL TRACT SOCIETY.

By S. N. Haskell; Mrs. Nellie S. Starr

(Concluded.)
SEVENTH MEETING, NOV. 19, AT 10 O’CLOCK.—After the usual opening exercises the President suggested the propriety of adding to the list of Assistant Secretaries one who understood the Scandinavian language. The German and other languages were also mentioned. O. A. Olsen spoke of the importance of this step, and moved that Sr. Anna Rasmussen be appointed as the Scandinavian assistant. Motion carried.
The Chair requested Bro. Wm. C. Sisley to present a plan for introducing the Signs and “Sunshine” together. Bro. Sisley suggested that the Review and Herald Office be invited to furnish “Sunshine” at a low rate, and the Pacific Press the Signs at a price that would enable the purchaser of “Sunshine” to receive the Signs of the Times for three months free. Thus the present truth would be connected with this good-selling book. It was moved that this plan be adopted.
Bro. Curtis gave some interesting incidents of his experience in selling the two together. The motion was freely discussed by Brn. Haskell, Butler, Waggoner, White, Sisley, Whitney, and others. It was the prevailing opinion that the plan was an excellent one, and the motion to adopt it was unanimously carried. It was thought that “Sunshine” could also be used successfully in connection with the German and other of our foreign papers.
The Chair was authorized to appoint a committee of five to more fully arrange for the use of “Sunshine” with the various papers. The resolution of the committee of the whole to accept the recommendation of the publishers of the Signs as presented in the circular for 1885 was also referred to the above committee.
The following persons were named as said committee: W. C. White, W. C. Sisley, O. A. Olsen, E. W. Whitney, and D. B. Oviatt.
Adjourned to call of Chair.
EIGHTH MEETING, NOV. 19, AT 8:30 P. M.—Prayer by Eld. Underwood. Minutes of previous meeting read and approved. The President called for a report from the committee to mature plans for using “Sunshine” with our various papers. While waiting for this report, Eld. Haskell spoke of the advancement of the work. Eld. Conrad gave an interesting report of the work among the German-Russians, both in this country, Europe, and Asia, and Eld. Decker mentioned an interesting case in Wisconsin. The committee stated that they were ready to make but a partial report, as the only plan that the Office could accept was to deal with the International Society direct, in lots of 10,000, to be accompanied with the cash. Bro. Butler, Haskell, Henry, and others, spoke of the reasonableness of this demand. The President called upon the different States to decide how many copies of “Sunshine” they would take and pay for. New England, Michigan, and Wisconsin wished for 2,000 each, and Ohio, California, Illinois, Minnesota, New York, Indiana, Kansas, and Missouri, each 1,000, and Oregon 200. Whole number 14,200.
Adjourned to call of Chair.
As the General Conference consumed the hour appointed for the closing meeting of the International Tract Society at 11 A. M. Thursday, no formal adjournment was made. The President called two meetings of the committee composed of T. and M. and Conference officers, at both of which a lively interest was taken in the above mentioned plans, and satisfactory arrangements were completed, the full particulars of which will appear in articles from Eld. Haskell and others in the Review.
It is confidently expected that the plans laid will result in the sale of at least ten thousand copies of “Sunshine,” to be accompanied with as many subscriptions to the Signs, before the holidays.
Our leading brethren return to their different Conferences full of courage and hope, and a determination to push this work as never before.
S. N. HASKELL, Pres.
MRS. NELLIE S. STARR, Ass’t Sec.

LESSON FOR THE SECOND SABBATH IN DECEMBER.

By John Nevins Andrews

  • (See Instructor of December 3, 1884.)*

IMMORTALITY.—THE RICH MAN AND LAZARUS.

(Continued.)
“Taking our leave of ‘Moses and the prophets,’ whose testimony on this subject has the direct indorsement of our Lord, let us now return to the case of Dives and Lazarus. Luke 16:19–31. Lazarus lived in the deepest poverty; too helpless to walk or even to stand, he was laid at the rich man’s gate; he had no other food than the crumbs, perhaps grudgingly bestowed, from the table of the rich man; and no other nurses than the dogs which licked his sores. In process of time, death comes to his relief; but his burial is not mentioned, though that of the rich man, who died soon after, is distinctly named. It is likely that the dead beggar, covered with sores, was disposed of with as little trouble as possible; in the sight of man, he had the burial of a dog; but this poor man, forsaken of all earthly friends, and apparently unnoticed of Heaven, had, unseen to mortal eye, such a burial as the wealth of the whole world could not command. The angels of God took part as his bearers to that quiet resting-place from which, by-and-by, when hades gives up the righteous dead, at the sound of the last trumpet, they shall take him up through the air, to meet his triumphant Redeemer. Till that time we leave him asleep in Jesus, resting in hope, with Abraham, the father of the faithful, and all the ancient worthies who have not yet received the promises. Heb. 11:8–16, 39, 40.
“The rich man lived in luxury, faring sumptuously every day. To the eye of all beholders, his lot was to be envied, and that of the beggar to be despised. But he dies also, and of him it is recorded that he was buried. All that wealth could purchase, all that pride could exhibit of earthly pomp and grandeur, were no doubt, displayed at his funeral. But there were no angels of God to participate in it. He had lived for himself, neglecting the great preparation for the future. He goes down to hades a lost man, there to wait until the resurrection of damnation. As the Douay Bible reads, ‘he was buried in hell,’ i. e., in hades, or sheol. There he lifted up his eyes, being in torment, and seeth Abraham afar off, and Lazarus in his bosom. Then, as though calling to mind the littleness of the favors he had bestowed on Lazarus, he asks a favor at the hands of the despised beggar—the smallest indeed that he could ask—that Lazarus should dip the tip of his finger in water and cool his tongue. This being denied, he asks that Lazarus may be sent to warn his brethren. And this also was refused, because they had Moses and the prophets, whose testimony was sufficient.
“This scene transpires in hades, or sheol, which, as we have seen, is in the nether parts of the earth. The place is one of darkness and silence, where there is neither wisdom nor knowledge. It is the place of the dead, and those who are therein are called ‘the congregation of the dead.’ Prov. 21:16. In the utter darkness of hades how can men see each other? ‘In the land of forgetfulness,’ how can they remember the events of their past lives? In a place where there is no knowledge, how could Dives know Abraham, whom he had never seen? Where there is no work, nor device, how could he devise a plan to warn his wicked brethren? And in hades, where there is no wisdom, how could Abraham give such wise answers? In hades, where the wicked are silent in death, how could Dives converse? As the righteous cannot praise God in hades, and do not even remember his name, how does it happen that they can so well understand and converse on everything else?
“We answer these questions precisely as we do those which arise from the testimony of ‘Moses and the prophets,’ to which we are in this parable referred. When Rachel, long dead, is represented as shedding tears and lamenting the murder of her children; when the mighty dead converse with Pharaoh in hades, and he is ‘comforted’ with what he sees in the nether parts of the earth; and when the king of Babylon is mocked by dead kings who rise up from their thrones in hades and taunt him with his overthrow; when we read all this of that place where all is darkness, silence, secrecy, and death—a place within the earth itself, and when we consider that this parable relates to this very place, and cites us to these very testimonies for information on the subject, it becomes evident that one common answer pertains to all these questions.
“The dead are personified, and made to speak and act in reference to the facts of their respective cases as though they were alive. Why should not the Spirit of God do this when it has seen fit to personify every kind of inanimate thing? Thus the blood of Abel cried to God. Gen. 4. And thus in Job, the depth and the sea are made to speak, and even destruction and death are represented as saying that they have heard the fame of wisdom with their ears. Job 28:14–22. The stone by the sanctuary heard all the words of Israel. Josh. 24. The trees held an election and made speeches. Judges 9. The thistle proposes a matrimonial alliance with the cedar. 2 Kings 14; 2 Chron. 25. All the trees sing out at the presence of God. 1 Chron. 16. The stone cries out of the wall, and the beam answers it. Hab. 2. The hire of the laborers, kept back by fraud, cries to God. James 5. Dead Abel yet speaketh. Heb. 11. And finally death and hades are both personified—the one riding a pale horse, the other following, and both cutting down mankind. And this personification is still further carried out, when both, as though living enemies, are at last cast into the fire of gehenna. Rev. 6:8; 20:14; 1 Cor. 15; Hosea 13:14.
“By this parable our Lord illustrates several great truths: 1. The folly and vanity of riches. 2. The worth of true piety, though attended by the deepest poverty. 3. The importance of that great lesson inculcated in the previous parable, to make friends of the mammon of unrighteousness. Luke 16:9; 1 Tim. 6:17–19. The rich man had neglected this, wasting all on himself, though wretched, suffering Lazarus lay at his gate. The folly of this criminal neglect is shown in that part of this parable in which the rich man in his distress, as if remembering the past, is represented as asking of Lazarus the water that could be brought on the tip of his finger, and even this is denied. 4. The certainty of future recompense, and the great contrast that it will make with the present state of things. 5. The sufficiency of the Scriptures to instruct and warn mankind.
“Lazarus died a beggar. But he rests in hope, an heir to the inheritance promised Abraham. Eternal life and endless felicity are his, and by personification it is said that he is ‘comforted.’ Dives lives in the greatest splendor, and dies an impenitent man. The lake of fire is to be his portion. By personification, he is represented as in it already. This is in accordance with the teaching of Paul, when he says of God that he calleth things that be not as though they were. That is, God speaks of things that exist only in his purpose just as though they had a present existence; because they shall surely exist; even as he called Abraham the father of many nations when as yet he had no son. Gen. 17; Rom. 4:16, 17.
“This is the more clearly seen when we consider that to Lazarus, in the silence of hades, there will not be a moment between his death, at the gate of the rich man, and his resurrection to eternal life; and not a moment to the rich man between the closing of his eyes in death, and his opening them in the resurrection to damnation.
“That those who conversed together are not disembodied spirits, but personified dead men, is further proved by the following facts: 1. Not one word is said of the spirit of any person named. 2. This conversation takes place in hades, which the sacred writers affirm to be in the depths of the earth. 3. The persons named are men that had lived, the one clothed in purple, the other covered with sores, and both were then dead. But these dead men have bodily organs, as eyes, fingers, tongues, etc. But the truth on this point is sealed by the fact that Lazarus could only return to warn the rich man’s brethren by being raised from the dead. ‘Neither will they be persuaded though one rose from the dead.’—Gr., ean tis ek nekron anastē. It was not whether the spirit of Lazarus should descend from the third heaven, but whether Lazarus himself should be raised from among the dead ones. This shows that the conversation did not relate to the coming back of a disembodied spirit; and in fact that they were not disembodied spirits that here conversed.”—Eld. J. N. Andrews.

THE QUESTION CORNER.

By C. C. L.

BLACKBOARD ILLUSTRATIONS.

Is it advisable for the teacher to use a blackboard with a class of children? and is it better to have the picture made beforehand, and simply explain it in the class; or to draw as the lesson progresses, and so the children can watch the process? V. A. T.
A blackboard is a most important help in teaching a class of children or a class of grown people as well. There is scarcely a lesson which cannot be illustrated or made more impressive by the use of the blackboard, and no school—yes, I will go further, and will say no class—should be without one. Each class should have a small tablet about one and one-half by two feet in size; and there should be a larger one for general use before the whole school.
The small tablets may be made in several ways. The best material is heavy “binders’ board,” such as is used in making book covers. A sheet of this, trimmed to the proper size, having one side painted with two or three coats of liquid slating, makes the ideal tablet for class use. Where the “binders’ board” cannot be obtained, a piece of wide board, planed smooth and painted with liquid slating, will do well. If you cannot get the slating, the board may be covered with black, unglazed cambric, stretched tightly, and fastened with tacks along the edges of the board. This makes a surface which will take chalk better than a board surface covered with ordinary black paint. One who has tried it says a still better surface may be obtained by tacking upon the board a piece of dark, unglazed, oil-cloth window curtaining, which may be obtained for eighteen or twenty cents per yard. I have dwelt thus at length upon how to make a blackboard,—a point not mentioned in the question,—on account of the fact that in harmony with the action of the General Sabbath-School Association at its recent session, an effort will be made to secure a more general use of blackboard illustrations in the Sabbath-school work. This matter will doubtless be fully discussed at the proper time.
With reference to the second part of the question, I certainly think it would be better to draw the illustration as the lesson goes forward; for the children will be intensely interested in watching the progress of the work. Of course the teacher should practice beforehand until he is able to execute the drawing with reasonable rapidity and skill; and until the teacher has by practice acquired some proficiency in the art of drawing, it might be well to prepare the more difficult illustrations out of the class. But illustrations made in the class, and in the making of which the children have themselves had a hand, will, as a general thing, produce a deeper impression upon the children’s minds than a finely executed drawing which the teacher has prepared beforehand. Be careful that the children do not become more interested in your drawing as a picture than in the lesson you are trying to illustrate.

POOR LESSONS NO REASON FOR ABSENCE.

Will a poorly learned lesson be a good excuse for staying away from Sabbath-school? C. W. M.
Certainly not. To have a poor lesson is bad; but to have a poor lesson and be deliberately absent from school on that account, is a great deal worse. There must be some humiliation connected with having a poor lesson, else the temptation to be absent from the class had not been suggested; but that humiliation the offender richly deserves as a punishment, and its salutary effects he greatly needs as a means of discipline. So, by all means, do not sneak away from deserved punishment, or deprive yourself of needed discipline, but accept them both in a manly way. Of course these remarks do not apply if the lesson, from any good and sufficient cause, cannot be learned; but in that case the individual should be in his place for the sake of his influence in favor of regularity and on account of the opportunity of learning something from the recitation. C. C. L.
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