A FRIEND has permitted us to read an article in an Eastern journal on the subject of "Christ in the Intermediate State." This journal is professedly published in the interest of science and religion, or perhaps more strictly scientific religion. The author of course lauds science to the skies; uses words of almost fulsome flattery when speaking of those who are opening the doors of "scientific theology;" and says, "as usual Germany leads the way."
The German theology of the present century has been well called "a system of accommodation." The Bible is to be understood only by the light of science, and of course the opinions of these German philosophers are the sole standard of science. If the Bible cannot be bent to their ideas it must be broken or removed out of the way. Under their manipulation the record of creation in Genesis is a beautiful allegory, the meaning of which can be learned by exploring the bowels of the earth; Moses was a remarkable Egyptian or Arabian mountebank; the prophets were highly imaginative poets; the records of the miracles of the New Testament were stories similar in frame-work to those of the "Arabian Nights," accommodated to the ignorance of the Jewish people. This is undeniably so, inasmuch as miracles are both unnecessary and impossible. Impossible, because matter was never created but eternally existed; of course what we call the laws of nature were never made or ordained by a Supreme Being,283as they necessarily inhere in matter, and are as eternal as the matter; and being inherent in matter their contravention or suspension, which would be necessary in case of a miracle, would involve the very existence of matter. Of course when the Bible says that an ax (Heb. iron) swam on the water, it is a story fit to amuse infantile minds. The miracles of Christ and the apostles were such in appearance; but not in fact; magical wonders palmed upon an ignorant and superstitious people. Conclusion: the Bible is a passably good book, not hurtful to anybody if taken as explained by science and philosophy! This is the truth of the whole matter in a nutshell.
The writer in question says: "The way is now thronged with pious pilgrims and scientific adventurers, who wish to explore the valley which intermediates between death and the resurrection of the body." Well, thousands are entering that valley continuously, and what do they report? "Silent as the grave," is the reply. Spiritualism professes to bring reports from that valley, but its claims are proved to be fallacies and its professed reports are deceptions. Just what we might expect, too, if the evidence of the Bible is reliable, for that book says, "The dead know not anything." Eccl. 9:5; that if there be no resurrection "they which are fallen asleep in Christ are perished." 1 Cor. 15:18; and if the dead rise not there is no advantage in fighting the Christian warfare; "Let us eat and drink for to-morrow we die." Verse 32. The Bible gives the only reliable testimony on that subject.
But our author takes the Bible also; from 1 Peter 3:19 he draws the conclusion that Christ "preached deliverance to the captives" in hades in the interim between his death and resurrection. Of this work he thus speaks:
"The sermon in the sanctuary of hades on that last and significant Sabbath in the calendar of Judaism, was nothing less than the power of His personal presence in the intermediate state. Its eloquence was in the demonstration of the spirit, and told powerfully in breaking the bands of captivity for the pious dead."
This argument is a twofold acquisition to modern theology: it is a help both to the Catholics in their doctrine of purgatory, and to the Mormons in the doctrine of probation after death. It is one of Satan's "sugar-coated pills," causing the sinner to rest complacently in the hope of "another chance" in a world where repentance will be easy, because the pleasures of this life will have forever passed away. Under such circumstances salvation, distasteful with its present requirements, is well-nigh assured in the world to come. Here the way to life is narrow; there it widens out amazingly. It is a genuine theological song of "Rock me to sleep, mother."
Now Peter's testimony on this subject contains two important points which our author, with all of his faith, entirely overlooks, namely of agency and of time. He says that Christ was put to death in the flesh, but quickened by the Spirit, by which also he went and preached to the spirits in prison. The relative, "by which," they entirely overlook. The time was "when once the longsuffering of God waited in the days of Noah, while the ark was preparing." Having the evidence of the Bible so plainly given, it matters not much with us what men may think. Yet we have find ourselves in agreement with able critics. No less an author than Dr. West, in no less a journal than the Princeton Review, argued this point at considerable length, some years ago; and the Interior, the influential Presbyterian paper of Chicago, strongly indorsed it. We have not room for very large quotations. The Interior says of the passage: "Those who are boldest in referring to it are those who are confident that Christ preached in hades after his crucifixion, to the antediluvians," and adds that it is time that "it should be taken out of the hands of those who use it as a locus classicus in proof of a revolting dogma." It gives an illustration of the meaning of Peter's words as follows:-
"The next mistake of interpreters is that of supposing that the passage teaches that when Christ preached to the antediluvians they were in prison. But it does not. Suppose one should say, 'Many a time have I played with the poor wretch in prison, and I remember what a disobedient boy he was, and how he taxed his parents' patience.' Would anybody think that he went into prison to play with the criminal? Would it not rather occur to every one that the time of the playing referred to the time of the disobedience, and that it was after that period that the imprisonment occurred? This, then, is what Peter means: Christ preached to the antediluvians when they were in a state of unbelief, and particularly when Noah was building the ark."
We read in Genesis that of these people God said, "My Spirit shall not always strive with man, . . yet his days shall be an hundred and twenty years." God's Spirit wrought with the preaching of Noah, "while the ark was preparing;" but the hearers "were disobedient." This is the statement of Peter.
The following from Dr. West may be considered a summing up of the results of his inquiry:-
"To say, then, in face of all these facts of grammar, history, and theology, that Christ actually went into phulake to preach, when Peter says no such thing; that the preaching Christ did to the contemporaries of Noah was subsequent to the crucifixion, when Peter says it was in the days of Noah; that it was more than two thousand years after the ark rotted, when Peter says it was when the ark was building; that it was to the disobedient, A. D. 33, when Peter says it was to the disobedient, B. C. 2377; that it lasted one day, or a day and a half, when Peter says it lasted one hundred and twenty years; that the consequence of it was a deliverance of the disobedient out of phulake when Peter shows that the consequence of it was a putting of them into phulake; that, again, it was to pious spirits the preaching was sent, when Peter makes mention of none there save the impious; that it was made in a subterranean cavern—'tenebrosa cavositas'—in hades, when Peter says it was done in Eastern Asia, or on the Armenian plateau between the Persian Gulf and the Mediterranean Sea; that it was done by the human soul of Christ, or by a semi-pantheistic ubiquitous soul and body together, when Peter says it was done before Christ ever had a human soul or body either; that phulake is a place where pious antediluvians went when the flood arose above their dwellings, when Peter says they went into the ark, and were saved by water; that it was a place of holy repose and expectation for the Old Testament church, when forty times out of the forty-five in the New Testament, it means a jail or place of penal detention, and the other five times a watch or police; to say that God's longsuffering toward the antediluvians extends over into another world, when God says it was given, one hundred and twenty years in this, and then forever withdrawn—to assert all this in face of the reformed critics and theologians, some of whom towered in intellectual grandeur even above the loftiest of the church fathers and the schoolmen, and in face of the best modern critical apparatus, is not only to set at defiance all established principles of interpretation, but unconsciously to wage war against the laws of the Greek language and the usus loquendi of the Sacred Text."
The Interior said of the above: "It will be as hard to answer that sentence as it is to read it through in one breath." We think so. There is another text in the connection, 1 Peter 4:6, which is often quoted to prove the same thing. It reads thus: "For this cause was the gospel preached also to them that are dead." When a Mormon preacher once quoted this text to us to prove that salvation is offered to the dead, we greatly astonished him by declaring that we had not only heard the gospel preached to them that are dead, but had actually preached it ourselves to them that are dead. He ceased his arguing when we explained to him that they "are dead," as the text says, but they were not dead when the gospel "was preached" to them. The text does not say that the gospel was preached to them that were dead, nor that it is preached to them that are dead; but it was preached to them that are dead; but they were not dead when it was preached to them.
When viewed aright these passages afford no help either to the Catholics for purgatory nor to the Mormons. But the "Rev." gentleman to whom we referred at the beginning of this article has given them as handsome a "send off" as they could ask. And Spiritualism builds its whole system of abominations on the same foundation. And Universalism and Restorationism can take a rest, as they seem to be doing, as their work is being done without any effort on their part. We unite heartily with the Interior in calling the popular conclusion drawn from Peter's words, "a revolting dogma." And we are strong in the belief that all who tremble at the word of God, and prefer "the law and the testimony" to the dogmas and traditions of men, will accept the truth on this important scripture.
Remarks on the Eighth Chapter of Zechariah.
By John Nevins Andrews
JERUSALEM THE CITY OF TRUTH.
In this chapter the prophet announces the great things which God desired to do for Jerusalem. We shall find, however, that the condition of obedience on the part of the people was insisted upon by the Lord. God says (Zech. 8:1, 2) that he was zealous for Zion with great fury. According to Zech. 1:14, 15, he gave his people into the hands of the heathen to be punished for their sins. But the heathen had not only humbled the people of God by carrying them into captivity, but had continued to afflict them cruelly. For this cause God had signally punished the king of Babylon (Dan. 5) who had dared to continue to live in every kind of sin, though he had seen how God punished the Jews. God was zealous for his people because they had repented of their sins, and because those who afflicted them were not afraid to persist in wickedness.
The Lord declares that he has returned to Jerusalem (verse 3), and that he will dwell in the midst of that city, and that it shall be called a city of truth, and the holy mountain of the Lord. But all this implies that the people were not to return to the sins which caused the Lord to depart from them and to destroy their city by Nebuchadnezzar. 2 Chron. 36:16-20. Jerusalem was to be a mountain of holiness and a city of truth if the people would not commit iniquity.
To show the protection which God would extend to the city in case of the continued obedience of the people, God says that there should yet be seen in the streets of Jerusalem some very aged persons, and that the streets should be full of young persons. Verses 4, 5. The troubles which the Jews at this time suffered made this declaration seem to be marvelous in the eyes of the Jews (verse 6), yet God said that he was able to accomplish it. See Zech. 8:10; Haggai 1; Ezra 4 and 5; Neh. 4 and 6.284And now God adds to this promise of tranquillity the promise that he would continue to bring back his people who were still scattered toward the four winds of heaven. Verses 7, 8; chap. 2:6, 7. The news that the temple was restored, and that the remnant which had returned to Jerusalem was favored with the protection of God as a wall of fire about them (Zech. 2:4, 5) would cause the pious Jews from every quarter to return to the holy city.
To strengthen the hands of the people of Jerusalem God calls to their remembrance the deplorable condition in which they were situated soon after the foundation of the temple was laid, and how that the words of encouragement spoken by the prophets, on condition of obedience, had been fulfilled. Verses 9, 10, compared with Haggai 1:1-15; 2:15-19. God assures them that they should no more see such afflictions, provided that they would be faithful to him. Zech. 8:11-15. The earth was to yield her increase, and no one was to molest this remnant of the people of God, if they would not sin against him. The names of Judah and Israel had been used as a curse among the heathen, but God would make their names to be used as a blessing, so that men who wished others prosperity would say: May you be as prosperous as the inhabitants of Jerusalem. Verse 13. The Lord solemnly assures them that as he had fulfilled his word in punishing them, so he would fulfill this promise in blessing them, but always on condition that they should not return to the sins which caused their punishment formerly, and which would, if committed again, produce the same results once more. Verses 14, 15.
And now we come to the key of the whole chapter, which is a declaration of the conditions on which all these blessings are promised. Regard well these verses, for in truth they enter into all the promises of the Bible. God has made some exceedingly precious promises in this chapter, but he tells those to whom he has spoken these gracious words what he expects on their part: "These are the things that ye shall do: Speak ye every man the truth to his neighbor; execute the judgment of truth and peace in your gates; and let none of you imagine evil in your hearts against his neighbor; and love no false oath; for all these are things that I hate, saith the Lord." Zech. 8:16, 17. These were the just conditions on which the promises of this chapter were based. They could not fulfill these conditions without being truly converted to God, and if they did not fulfill them they could not receive the promised blessings. God made the same conditions in the previous chapter. Zech. 7:9, 10.
The Lord next takes notice of the fasts which the Jews had observed in consequence of their calamities. Zech. 8:18, 19. It is evident that they had profited by the severe reproof given them in Zech. 7:1-7. The prophet now enumerates four fasts, and says that they shall be to the house of Judah joy and gladness. But he reminds them again of the condition in this promise, which is that they should love the truth and peace. If they loved wickedness they would again receive the judgments of God. The fast of the fourth month was because the city of Jerusalem was taken by Nebuchadnezzar in that month. Jer. 52:6, 7; 39:2; 2 Kings 25:3. The fast of the fifth month was because the temple was burned in that month. 2 Kings 25:8, 9; Jer. 52:12, 13. The fast of the seventh month was because Gedaliah, the governor over the remnant of the Jews left by Nebuchadnezzar, was assassinated in that month. 2 Kings 25:25; Jer. 41:1, 2. The fast of the tenth month was because the siege of Jerusalem began in that month. 2 Kings 25:1; Jer. 52:4; Eze. 24:1, 2.
The Lord encourages his people to be faithful to him by assuring them that the inhabitants of many cities of Israel would go up to pray before him in Jerusalem. Zech. 8:20-22. We have an example of two of these persons in Luke 2:25-38, Simeon and Anna, who served God day and night in his temple. God willed that his house should be a house of prayer for all nations (Isa. 56:7), and he here promises that many people and strong nations should come to Jerusalem to pray before him. Zech. 8:22. We have a notable instance of this in the case of the eunuch of Ethiopia, the treasurer of Candace the queen. Acts 8:27. There were doubtless many pious Gentiles, like the centurion mentioned in Matt. 8:5-13; Acts 10:1-4, and like the woman in the coast of Tyre (Matt. 15:21-28) who did this.
God willed to do great things for his people at Jerusalem. Alas that they should fail to fulfill the conditions! He willed that Jerusalem should stand forever (Jer. 17:25); that his house should be a house of prayer for all nations (Isa. 56:7), and that the Jews should be the most honorable of all nations (Deut. 28:13), and that all nations should go up to Jerusalem to worship. Zech. 8:22; 14:16. He willed that the Gentiles should eagerly seek the presence of a pious Jew and say that they would go with him because God was with him. We see something of this fulfilled in the fact that God sent the gospel to the Gentiles by apostles chosen from the Jews. But we have the sad fact that when the apostles thus preached, the Jews in general mocked and blasphemed. Acts 13:45; 14:2, 4, 19; 17:5; 18:5, 6.
Jeremiah tells us that when God makes great promises to a nation, if that nation dares to sin against him, he will not confer on it the blessings promised. Jer. 18:7-10. Zechariah plainly told the Jews that the good things announced by him came on condition of obedience. Zech. 6:15. And in this chapter which we have examined the prophet states directly what were the conditions required of the Jews. Zech. 8:16, 17. Alas that they soon forgot all this! Alas that they soon rebelled against God! Alas that covetousness, dishonesty, and the false oath became common! Alas that they committed the fatal error of supposing that they were the children of God, because they were the posterity of Abraham! Alas that they supposed they should inherit the promises without fulfilling the conditions! Alas that they rejected and crucified Christ! Alas that their city and their temple was destroyed, and they became a curse among the nations, when they should have been a heavenly blessing! J. N. A.
Bishop Marvin and the Quarterage
We see it stated that the brethren in Missouri tell a good story of the lamented Bishop Marvin. He was one day, while preaching, interrupted by the shout of a steward in the amen corner, whom he well knew to be a little "near" (as the Scotch would term it). Turning to him in a kind manner, he said in a firm voice: "Brother, have you paid your quarterage?" "No," was the confused but prompt reply. "Then," said the Bishop, "stop shouting, brother. No Methodist ought to shout who does not pay his quarterage." This may account for the decrease in shouting in some sections. —Raleigh Advocate.
How Needy Churches Obtained Ministerial Help.
By Stephen Nelson Haskell
It was at the close of the first General Conference of which we have any account, in A. D. 51, that Paul said unto Barnabas, "Let us go again and visit our brethren in every city where we have preached the word of the Lord, and see how they do." This course was always the practice of the apostles. They would enter new fields and after individuals had embraced it would return and visit them to more firmly establish them in the faith. After some disagreement in reference to taking John Mark; the apostle Paul chose Silas, who was a prophet, and departed, being recommended by the brethren into the grace of God. He went through Syria and Cilicia confirming the churches, delivering to the churches decrees which had been ordained of the apostles and elders which were at Jerusalem, and witnessed to by the Holy Ghost. They then went to Derbe and Lystra. Derbe and Lystra were cities where Paul at one time healed a man who had been lame from his mother's womb, and where the people took him and Barnabas for gods, and desired to do sacrifice to them. "But certain Jews from Antioch and Iconium came in and persuaded the people and they stoned Paul and brought him out of the city, supposing he had been dead." Notwithstanding this, a company was left who feared God and received the gospel. At Lystra the apostles selected Timotheus, whose mother was a Jewess, but whose father was a Greek. Timothy was well reported of by the brethren that were at Lystra and Iconium. He was also noted for his piety and faith, as were his mother and grandmother.
The decrees which had been ordained at Jerusalem and witnessed to by the Holy Spirit were left to the churches where the apostles went, and by them the churches were established in the faith, and increased in numbers daily. The apostle pursued his course throughout Phrygia and the region of Galatia, and was desirous to go into Asia Minor and there build up the cause of God. But we read, that they were "forbidden of the Holy Ghost to preach the word in Asia." Then they came down to Mysia and assayed to go into Bithynia; but concerning this move we also read that "The spirit suffered them not;" so passing by Mysia they came down to Troas. The reason that the Spirit of God did not suffer the apostle to go into Asia and Bithynia to preach the word, could not be because there were none who could be reached by his preaching, for a few years subsequent to this, there were noted churches raised up in Asia; and the gospel also entered Bithynia where many believed. Yet for some cause the Spirit of God did not permit the apostles to enter these fields at this time. So passing by Mysia they came down to Troas.
Troas was on the Aegean Sea. Here it seemed that they had come to an end of their journey, unless they could pass into the country that the Spirit of God forbade them to enter. We have no account of their praying that night, or of their consultations which they must have had as to where the Lord would have them go; but from certain reasons, the Spirit of God had designed to introduce the gospel into Europe. In the visions of the night there appeared to the apostle a form, which he recognized as a supernatural visitor, "a man of Macedonia." He plead for the spiritual wants of his country. It was the voice of the sick inquiring for a physician, of the ignorant seeking for wisdom; the voice which ever since has been and is now, calling on the church to extend the gospel, and send the truth to those who are unacquainted with it; especially when some are pleading with the Lord of the harvest for laborers to come over and help.
After Paul had seen the vision he immediately endeavored to go into Macedonia, "assuredly gathering that the Lord had called him to preach the gospel unto them." His leaving Troas is thus described by a writer: "The men of Troas awoke to their trade and their labor. Among those who were busy about the shipping in the harbor were the newly-arrived Christian travelers seeking for a passage to Europe—Paul, and Silas, and Timotheus, and that new companion, 'Luke the beloved physician,' who, whether by pre-arrangement or by a providential meeting, or (it may be) even in consequence of the apostle's delicate health, now joined the mission, of which he afterward wrote the history. God provided a ship for the messengers whom he had chosen, and (to use the language of a more sacred poetry than that which has made these coasts illustrious) 'he brought the wind out of his treasuries, and by his power he brought in the south wind,' and prospered the voyage of his servants." It is evident, however, that Paul and his companions sailed from Troas with a fair wind, for on a later occasion he said that five days were spent on the passage from Philippi to Troas, and on the present occasion the same voyage in the opposite direction was made in two. It is said that Luke's expression literally means, they sailed before the wind. They came with a straight course to Samothrace, and next day to Neapolis. Samothrace is the highest land in the north of the Archipelago, with the exception of Mount Athos. These two eminences have been in all ages the familiar landmarks of the Greek mariners of the Aegean.
From Neapolis they sailed direct to Philippi, which was the chief seat of that part of Macedonia, and a colony, and there abode certain days. Macedonia, in its popular sense, may be described as a region bounded by a great semicircle of mountains, behind which the streams flow westward to the Adriatic, or northward and eastward to the Danube and the Euxine. The plains of Macedonia are considered to be very productive, although they are liable to inundations. But the surface of the plain, which is intersected with multitudes of streams, is covered with fields of Indian corn, and the villages are so numerous that when seen from the summits of the neighboring mountains they appear to form one continuous town. But the apostle, as on other occasions, directed his course to the chief city, Philippi. It was the first city, and the traveler would first reach this on entering this part of Macedonia, and it was a city of no little importance as a Roman colony.
The larger proportion of the inhabitants of Philippi were Greeks and Romans. The number of the Jews must have been small. This is sufficiently accounted for when we remember that it was a military and not a mercantile city. There seems to have been no synagogue in Philippi, but here the apostle found a small company of women, who went out of the gates of the city on the Sabbath-day by the river-side, where prayer was wont to be made. Here we find the key which unlocks the mystery why the Spirit of God forbade the apostle to go into Asia and Bithynia. A small company resorted to the river-side on the Sabbath and sought God that he would send them help; and he who controls the ministry heard their prayer and was moving upon the mind of the apostle, not suffering him to enter certain fields which he desired, but directing his course to that place where these individuals felt they needed help. They might have appealed to the brethren at Jerusalem, but their laborers were few. They might have sent messengers and tried to prevail upon some one to come to labor with them; but they pursued a wise course, sought to the God of the laborers, the great Shepherd of the sheep, and he, in answer to their prayers, had directed the footsteps of Paul and Silas, and Luke "the beloved physician," to that place for their help.285
The congregation which met here for worship on the Sabbath, consisted chiefly, if not entirely, of a few women. It is evident that these were not all of Jewish birth, and not all residents of Philippi. Lydia, who is mentioned by name, was a proselyte, and Thyatira, her native place, was a city of the province of Asia. The business which brought her to Philippi was connected with the dyeing trade, which had flourished from a very early period. In this unpretending place, and to this congregation of pious women, the gospel was first preached within the limits of Europe. It was the commencement of as important a mission as was ever opened in the gospel ministry.
It seems that Paul and his companions arrived in the early part of the week, for "some days" elapsed before the Sabbath. On the Sabbath day strangers went and joined the little company of worshipers at their prayer by the river-side. The apostles, in a social and friendly manner, sat down and spoke to the women who resorted thither. Lydia was one of the listeners, and the Lord opened her heart, that she took heed to the things that were spoken by Paul. She made a profession of faith, and was immediately baptized.
With the baptism of Lydia was also that of her household. How much is embraced by the expression, "her household" we cannot tell, but it may be observed that this is the first passage in the life of Paul where we have an example of that family religion to which he often alludes in his epistles. It may also be rightly added that we have here the first example of that Christian hospitality which was so emphatically enjoined and so lovingly practiced in the apostolic church. The frequent mention of the hosts who gave shelter to the apostles, reminds us that they led a life of hardship and poverty. Lydia besought the apostles if they considered her worthy to come under her roof and abide, her house should be their home. She admitted of no refusal to her request, and their peace was on that house. All these circumstances go to show that these women had greatly desired laborers to come to this place, which is additional evidence that the subject of their prayers had been for God to send them help.
Thus far all was peaceful and hopeful in the work of the gospel in Macedonia. The way opened before them favorably, and it would seem that a church consisting of both men and women was gradually being built up, for we read that this continued for many days. It was difficult for them to foresee the storm which was to arise upon them. A woman who possessed a spirit of divination, and brought much gain to her masters by practicing on the credulity of the Philippians, followed the apostles and said "These men are the servants of the most high God, who are come to announce unto you the way of salvation." This continued to do day after day. Satan is always pleased to tell the truth, when by so doing he can bring a reproach upon the cause of truth. But Paul was grieved and rebuked the spirit, and cast the devil out of her. When her masters saw that the hope of their gains was gone, they at once commenced a crusade upon the apostles, for she was restored to her right mind, and with her natural powers she could not pursue her calling to bring them gains. The complaint that these men brought was that these men, referring to the apostles, were throwing the whole city into confusion; that they were Jews and were attempting to introduce new religious observances, which they, being Roman citizens, could not legally receive and adopt.
The charge that Paul and Silas were disturbing the colony was false, for nothing could be more calm and orderly than their worship and teaching at the house of Lydia or by the water-side; but the people became excited, and when they learned that these strangers were Jews, their discontent became fanatical. The rough words were spoken, in the language of a writer: "Go, lictors! strip off their garments; let them be scourged." At any rate the record says that they received many stripes, and were cast into prison bleeding and fainting from the rod. The jailer received a strict injunction to keep them safe. Well might Paul, when at Corinth, look back to this day of cruelty, and remind the Thessalonians how he and Silas had "suffered before, and were shamefully treated, at Philippi." The jailer fulfilled the directions of the magistrates and placed the apostles into the inner prison. "The inner prisons of which we read in the ancient world, were like that 'dungeon in the court of the prison,' into which Jeremiah was let down with cords, and where 'he sank in the mire.' They were pestilential cells, damp and cold, from which the light was excluded, and where the chains rusted on the limbs of the prisoners. One such place may be seen to this day on the slope of the Capitol at Rome." The apostles did not complain of their evil treatment, and there is no account of any words which they used that showed that their lot was hard; but they remembered with joy the sufferings of Christ, and sang praises to God.
Suddenly, as if in direct answer to prayer, an earthquake shook the foundations of the prison, the gates were broken, the bars smitten asunder, and the bonds of the prisoners loosed. The effect of this was what might be expected. The jailer would have taken his own life, had not the apostle, self-possessed in the earthquake, as afterward in the storm at sea, exclaimed to the jailer, "Do thyself no harm for we are all here." The jailer saw that the apostles possessed something that did not consist in dry form of religious worship. He came in before them and exclaimed, "What must I do to be saved?" Immediately he and all his household were instructed in the faith of Christ. Not a word was mentioned about their sufferings, but after the jailer had believed, he took them into his house and set food before them, and refreshed their exhausted strength. It was a night of happiness to all. They praised God that his power had been made effectual in the salvation of the jailer's family.
This was the result of these few women asking God to send them help. Were our lonely churches pursuing the same course, crying unto Him who is the author and finisher of our faith, and who holds his ministers in his right hand, oftener they would find that God would send them help that would accomplish the most. We recommend this course to all of our lonely brethren that need help and feel that they must have the servants of God to come to them. From here the apostle went to Thessalonica, and the gospel commenced to spread in Europe.
S. N. HASKELL.
Where the Bible Speaks
By Editor
The Christian Herald (Disciple), gives the following as the motto of the founders of the Disciple Church: "Where the Bible speaks we will speak, and where the Bible is silent we will be silent." An excellent motto. We suppose the Herald claims it as its own motto, and if so, we would like to know where the Bible "speaks" about Sunday observance. If all adhered to that motto, the talk about the "Christian Sabbath" or the first-day being the Lord's day, would vanish into nothingness.
An Illiterate Teacher in Valencia
THE Governor of Valencia, Spain, has just dismissed one of the female teachers because she could neither read nor write! That is the country where education is conducted on the Family's Defender principle. Such cases might be found here, if Catholicism ruled here as it does there.
A Reader’s Testimony from Missouri
By Editor
The following is from Palmyra, Mo.: “The paper you send us is read with a great deal of interest, not only by our own family but by almost all of our Sunday-school, especially by the superintendent and teachers. I dearly love to read them. Mrs. White must be a noble woman. I do earnestly pray that we may all walk in the footsteps of our risen Elder Brother, and that at last we may arrive at the mansions which he has gone to prepare.”
Missionary Work.
By Editor
The following letter and extract were read at the missionary meeting in Oakland, Cal., on the evening of June 5, 1883:—
——, May 28, 1883.
EDITOR SIGNS OF THE TIMES—Dear Sir: I have felt great gratification in the perusal of one of your papers to find that I am not the only believer in the important themes set forth therein.
Though I was cradled in Methodism, and have for some years been in the local ministry, my creed is vanished before the all-searching light of God's word. Sometime ago I had my attention called to the unreasonable dogmas of inherent immortality, eternal torment, and an ethereal sky kingdom, and by a careful perusal of the Scriptures I discovered that I had no warrant for my belief; while I found that the personal reign of Christ on earth, life and immortality through him, and the final destruction of the wicked were taught so plainly, that I wondered at my not seeing it before. I could not help preaching and enforcing my new-found truth, so I am no longer accepted among the M. E. Christians, while on the other hand I can derive no benefit from the associations of a sect whose teachings is but a stepping-stone to many gross forms of religion.
I saw something about your paper, and hoping that there might be something to help me in my loneliness, I sent and got it forwarded. The only question to which my attention has not been called is that of the Sabbath, and, while I see at once that there is no authority in the Bible for the altering of the day which God commanded to be kept, it puzzles me to know how the S. D. Adventists can keep the seventh day with all the world and its customs arrayed against them. I would like to hear from you on this subject, and I would also like to become a member of your church, though I feel at present as if I were cut off from this and all other religious privileges. Will you please let me know the necessary preparation for to become a member of your church, so that if my way is opened to reside in —— I may find those whom I believe to be God's people willing to take me into the fold. I remain yours respectfully.