"But of that day and hour knoweth no man, no, not the angels of Heaven, but my Father only." Matt. 24:36.
THOUGH, as was clearly shown in an article in these columns last week, the Scriptures do most clearly reveal the fact that Christ, who "was once offered to bear the sins of many," shall "appear the second time without sin unto salvation," it has not pleased God to reveal the hour, the day, nor even the year, of that event. He has, however, made it possible for us to know when it is near; and not only so, but he requires that we shall know this. Speaking of certain signs which should precede his second coming, the Saviour said: "Now learn a parable of the fig tree: When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh; so likewise ye, when ye shall see all these things, know that it is near, even at the doors."
But explicit as this language is, it states no more than is implied by Paul in his first epistle to the Thessalonians. Said the apostle: "But ye, brethren, are not in darkness, that that day should overtake you as a thief. Ye are all the children of light, and the children of the day; we are not of the night, nor of darkness." 1 Thess. 5:4, 5. And again in his second letter to the same brethren he said: "Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, showing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things?" 2 Thess. 2:3-5.
These texts show most clearly that it is both the duty and the privilege of the people of God to know when the coming of their Lord is near; let us therefore see if we can gain from other portion of the Scriptures additional light upon this important and interesting subject. In the second chapter of Daniel is recorded a dream concerning which the prophet said, "There is a God in Heaven that revealeth secrets, and maketh known to the king Nebuchadnezzar what shall be in the latter days." Let us see if this dream may not serve the same purpose with us.
In this dream the king saw a great image "whose brightness was excellent." "This image's head was of fine gold, his breast and his arms of silver, his belly and his thighs of brass, his legs of iron, his feet part of iron and part of clay." And the king beheld "till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces. Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshing-floors; and the wind carried them away, that no place was found for them; and the stone that smote the image became a great mountain, and filled the whole earth." Dan. 2:31-35.
Daniel was called upon to give this dream (for the king could not remember it) and its interpretation, and after giving it, as recorded in the verses already quoted, the prophet said unto King Nebuchadnezzar: "Thou, O king, art a king of kings: for the God of Heaven hath given thee a kingdom, power, and strength, and glory. . . . Thou art this head of gold. And after thee shall arise another kingdom inferior to thee, and another third kingdom of brass, which shall bear rule over all the earth. And the fourth kingdom shall be strong as iron; forasmuch as iron breaketh in pieces and subdueth all things, and as iron that breaketh all these, shall it break in pieces and bruise. And whereas thou sawest the feet and toes, part of potter's clay, and part of iron, the kingdom shall be divided." "And in the days of these kings shall the God of Heaven set up a kingdom, which shall never be destroyed; and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand forever." Dan. 2:37-41, 44. Then Daniel added: "The great God hath made known to the king what shall come to pass hereafter, and the dream is certain, and the interpretation thereof sure." Verse 45.
It needs no extended argument to prove that the four kingdoms symbolized by the four different metals in this great image were Babylon, Medo-Persia, Greece, and Rome. We know that Babylon was the first of the series, for the prophet said to Nebuchadnezzar, "Thou art this head of gold." That this was spoken of the kingdom over which Nebuchadnezzar ruled rather than of the king himself is evident from the language of verse 39: "And after thee shall arise another kingdom inferior to thee, and another third kingdom of brass," etc. Commenting on the words, "Thou art this head of gold," Albert Barnes says: "The meaning is that the Babylonian Empire, as it existed under Nebuchadnezzar, in its relation to the kingdoms which should succeed, was like the gold seen in the image as compared with the inferior metals that made up the remaining portions of the image." On the first part of verse 39, Barnes says: "The kingdom here referred to was undoubtedly the Medo-Persian." Of the third kingdom he says: "There can be no reasonable doubt that by this third kingdom is denoted the empire founded by Alexander." And of the fourth he says: "The common opinion has been that the reference is to the Roman Empire." Dr. Barnes is not quoted in this connection as authority, or because his opinion is entitled to any weight except as it is supported by sound reasons, but simply because he voices the generally accepted Protestant view of this matter.
But the portion of the prophecy which most intimately concerns us is the part which relates to the feet and toes of this image, and to the kingdom which it is declared that the God of Heaven shall set up. From nearly two centuries before Christ, till almost four centuries after Christ, Rome was fitly symbolized by iron, but there came a time when elements of weakness began to enter in, and the mighty empire was divided. This weak, divided condition was fitly symbolized by the iron and clay in the feet and toes. Said the prophet: "Whereas thou sawest the feet and toes, part of potter's clay, and part of iron, the kingdom shall be divided." And so it was; between the dates 376 and 451 A. D., Rome was divided into ten parts, commonly known as the "ten kingdoms of the Western Empire," and in accordance with the terms of the prophecy it never has and never can be reunited, for the prophet says: "In the days of these kings [or, rather, as the Vulgate has it, 'In the days of these kingdoms'] shall the God of Heaven set up a kingdom, which shall never be destroyed; and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand forever." Verse 44.
How soon the Lord shall break in pieces the kingdoms of this world and establish his own everlasting kingdom we know not, but we do know that we are now living in the divided state of Rome, in the time of the kingdoms of which it is written, "In the days of these kingdoms shall the God of Heaven set up a kingdom," and certainly it behooves us to heed well the injunction: "Watch, therefore, for ye know not what hour your Lord doth come," for the next event in this line of prophecy is the destruction of the kingdoms of this world and the establishment of "the everlasting kingdom of our Lord and Saviour Jesus Christ." Further consideration of the subject must be deferred to another time. C. P. B.
A SIGNIFICANT PROPOSAL.
By Editor
The feverish, restless spirit of the times, and the tendency of the age towards legislation, which interferes with the individual rights of conscience, are well exemplified in a proposal by the trustees of the Normal College of New Jersey of an amendment to the State constitution "prohibiting the establishment of schools the purpose of which is to withdraw pupils from the public schools."
Of course the amendment is aimed directly at parochial schools, but great as is the evil of Romish opposition to our common schools, the remedy proposed by the trustees of the Normal College would be a great deal worse. It is right that the State should require every parent to afford his child an opportunity to acquire a good education in the common branches of knowledge, but to go farther than that and say that the child must be educated in this school, or in that, is a most unwarranted invasion of private rights. If Protestants, because they are in the majority, have a right to say that Catholic children shall be educated in the public schools, it must follow that where Catholics are in the majority they have the right to say that Protestants shall send their children to church schools.
There are some things for which people are properly answerable only to God, and certainly the matter of giving religious instruction to, or of withholding it from, their children is one of those things. The State may require Catholics, or Presbyterians, or Methodists, and, in short, people of all denominations, to educate their children, but the moment it forbids the establishment of denominational schools, and requires that all shall send to the State schools, it strikes down religious liberty, and tramples upon the sacred rights of conscience.
THE NATIONAL SABBATH CONVENTION AND THE BLAIR BILL.
By S. N. H.
IT was my privilege, in company with Elder A. T. Jones, to attend the Sunday Convention held at Washington, and to hear what was said before the Senate Committee to whom the Sunday Bill was referred. To me the meeting was, in many respects, very interesting and solemn,—solemn in view of the fact that we could see so clearly what we must soon meet, and how poorly prepared we are, as a people, for it. Those who are in favor of Sunday legislation are terribly in earnest. They mean all they have said in print about carrying the matter through. There are also some of the leading men in Congress who are as much in earnest as the people of the churches. There are many who have not investigated the subject so as to know the bearing of it, who think it a good thing, and see nothing objectionable in it, simply because they do not understand it.
Then another thing was fully demonstrated, that there are none who see this matter in its true light, except those who view it in the light of prophecy. This places a responsibility on us such as rests on no other people, to give this light to the world. God holds us responsible. If, therefore, we fail to do our duty in this respect, we, as it will prove very soon, will be the principal sufferers.
Everything was done that could be at the convention to give enthusiasm to the enterprise of securing the passage of the bill in Congress. The church where the convention was held was decorated with a strip of scarlet cloth, half a mile in length, on which was pasted the signatures of six and a half million petitioners for a Sunday law, and to us it was very significant. The letter of Cardinal Gibbons, which, it was claimed, represented the names of seven and a half million more, was used to show that everybody was in favor of the bill. Almost every association, either nominally or religiously observing the first day of the week as the Sabbath, was represented. Different men and women were chosen to represent the various interests of the country. These were mostly leading men in the different denominations. Some were railroad men. The Woman's Christian Temperance Union was represented, as well as the workingmen and other interests. It was evident that it was the leading men only who realized the nature of what they are doing. The convention continued day and evening for the time appointed, the 11th, 12th, and 13th of December. The speakers frequently referred to the long list of signatures as evidence of the interest taken in the move.
The Seventh-day Baptists were represented by Professor Lewis, of Plainfield, N. J. He asked the privilege of speaking before the committee, but was referred, the same as we, to the Committee of the Sunday Convention, and it was recommended that we divide the time with them in coming before the committee. He negotiated with them, but we did not. We concluded that those who could not see any injustice in calling for a law that would bring25on an innocent, law-abiding class of citizens religious persecution, would not see that justice demanded that we have equal chance with them. This proved true in the case of Professor Lewis. They arranged for him to have eight minutes, while they as a body had two hours. This was in addition to an entire hearing they had had before in April. I could but think that this fittingly illustrated what treatment we will receive when they have the power in their hands to do as they please. It is unsafe to trust any man or class of men with the religious privileges that belong to others. And when any scheme is entered upon that has in it the spirit of oppression, it obscures the mind, perverts the judgment, and destroys in the soul those fine feelings of justice which alone exist in the heart of the true Christian.
I think there were about fifty present before the committee. All were interested in the question, and nearly all in favor of the bill. There were, however, three classes who were opposed to it. One man represented the party of Free Thought Club in New York. The principles he laid down were good. They were to the effect that no nation had the moral right to legislate upon religious questions. And this was emphatically true in a Government with such a Constitution as our own. But his religious, or rather irreligious, views destroyed much of the force of what he had to say. The second party who opposed the bill were the Seventh-day Baptists, who were represented by Professor Lewis, and the third the Seventh-day Adventists.
The representatives of those who favored the Sunday legislation had the floor first. I know of no society of any standing in the country that failed to have their representative here. Mr. Crafts, who seemed to be the leading man on the occasion, stated the rules by which the speakers were to be governed. It was that each delegate should have five minutes; but it was usually nearer ten. Finally, after the time was consumed, and the others had spoken, Professor Lewis was introduced to speak in behalf of the Seventh-day Baptists. He said some very good things, and they should have had weight, but it was evident that he was not prepared to answer all the critical questions that arose, and the disposition that was manifested not to appreciate the importance of such a question as the seventh day as the Sabbath. So it was claimed by Doctor Johnson, of Chicago, when he had gotten through, that Professor Lewis had given himself away, and also his position. This was done in answering the adroit questions put to him. His position was different from ours when taken in the light of religious legislation.
After more time was taken up than was appointed for the hearing, Elder Jones was asked if he had anything to say. He said that he had considerable to say. When asked if he could say it in ten minutes, he replied that he could not. He stated that as the people he represented had been totally ignored in the matter (for assertions had been frequently made to the effect that there was no religious opposition to the bill, except a few Seventh-day Baptists, giving the impression that from their fewness they were of but little account), and that our position against the bill was on entirely different grounds from what had been presented, we ought to have more time. He then referred to the fact that our people numbered three times as many as the Seventh-day Baptists, and were far more effective, therefore we wanted more time in presenting our side of the question. He referred briefly to the extent of our work throughout every State and Territory in the Union, and to our publishing houses in the different parts of the world. Finally, after some discussion, it was decided that he should have one hour. He then had to go to the house for his books of reference.
Brother Jones stated that he had three points to present: First, the Bible teaching on the subject; secondly, that it was just such a move as this which gave rise to the Papacy, which he would show by a few extracts from history; and thirdly, the practical workings of this, if it should pass. He had not proceeded far when he was questioned, and in fact argued with, so that one hour and a half was consumed and he had not had an opportunity to bring out any connected line of thought. As it will appear in print, we will not dwell on it here. We would say, however, that Senator Blair said that his arguments were logical.
The hearing, which began at 10 and continued till after 4 P. M., forcibly impressed us with two things: First, that in a short time we will be brought before magistrates, where we shall experience more critical questioning than we have ever realized; and unless we are prepared by a thorough understanding of our position, we shall certainly fail. It is not simply such questions as, 'Why do you keep the seventh day as the Sabbath?' which no doubt will be asked; but, 'Why is it that you do not recognize the law requiring the observing of the first day as the Sabbath?' then perhaps such questions as this: 'If the principle of legal enforcement of the Sabbath was right in the former dispensation, why is not the same principle right now?' It might be illustrated by many other questions of like nature, which will require a clear understanding of the relation we sustain to the Governments of this world.
It is a mistaken idea that we are ready for the times that are just before us because we have a theory of the general principles of the truth. The times that are before us are of such a nature that, unless we speedily gather up the rays of light that have been shining upon our pathway, we shall surely fail. There is light that we have not appreciated in the mission of the American Sentinel. This will be realized in the future as it has not been in the past. But the sad part of it is that many will realize this after they have made a fatal mistake, because they did not realize it in time to walk in the light, when it would have proved their salvation to have done so.
There are widely different opinions in regard to the passing of the bill. Some are quite sure that it will not be passed; and this may be. But if it fails this winter, it will not be because it lacks men of influence to help carry it forward. There will be a determined effort made to have it pass. Its passage is only a question of time, if it fails now it will gather strength for a renewed effort at no distant day. Not only has Cardinal Gibbons given his individual name as one who is in sympathy with this move, but we understand there is at least one Roman Catholic on the committee of the Sunday Association. This committee is to further the interests of the Sabbath cause according to the Protestant and Catholic idea. Why should they not seek and secure the aid of those who first christened this heathen festival? They were the first ones who enforced it on Christians. Perhaps it will revive their past experience in this work, and teach Protestants how to do it. It may be the means of furnishing occupants yet to private rooms or cells, under their cathedrals and larger churches. And to have such powerful allies in this work, so dear to the hearts of a backslidden church, can they not afford to deny the first principles of Protestantism, for which the reformers bled and died? May God spare his people in this evil time.
There is one thing that ought to convince all, viz., the position taken by Seventh-day Adventists over forty years ago respecting this nation in prophecy is now coming true in almost every particular. At that time there was no evidence of changing the Constitution of the United States so as to have a national religion, thus forming an image to the Papacy, but by the prophetic word. But now we have seen with our eyes, and have heard with our own ears them say to them that dwell on the earth that they should make an image to the beast that had a wound by the sword and did live. More than that, it has been responded to by more than six million signatures of those that dwell on the earth, and also by the beast itself. May God help us to prepare for what is coming on the earth, and be ready for the conflict which is just before us.
The Sabbath-School.
Old Testament History.
GOD'S CARE FOR HIS PEOPLE.
(Lesson 4, January 26, 1889.)
1. WHAT was the fourth plague that came upon the land of Egypt?
"And the Lord said unto Moses, Rise up early in the morning, and stand before Pharaoh; lo, he cometh forth to the water; and say unto him, Thus saith the Lord, Let my people go, that they may serve me. Else, if thou wilt not let my people go, behold, I will send swarms of flies upon thee, and upon thy servants, and upon thy people, and into thy houses; and the houses of the Egyptians shall be full of swarms of flies, and also the ground whereon they are." "And the Lord did so; and there came a grievous swarm of flies into the house of Pharaoh, and into his servants' houses, and into all the land of Egypt; the land was corrupted by reason of the swarm of flies." Ex. 8:20, 21, 24.
2. What remarkable proof of his power did the Lord give?
"And I will sever in that day the land of Goshen, in which my people dwell, that no swarms of flies shall be there; to the end thou mayest know that I am the Lord in the midst of the earth. And I will put a division between my people and thy people; to-morrow shall this sign be." Verses 22, 23.
3. When Pharaoh still refused to let the people go, what plague was threatened?
"Then the Lord said unto Moses, Go in unto Pharaoh, and tell him, Thus saith the Lord God of the Hebrews, Let my people go, that they may serve me. For if thou refuse to let them go, and wilt hold them still; behold, the hand of the Lord is upon thy cattle which is in the field, upon the horses, upon the asses, upon the camels, upon the oxen, and upon the sheep; there shall be a very grievous murrain." Ex. 9:1-3.
4. Did the cattle of the children of Israel suffer?
"And the Lord shall sever between the cattle of Israel and the cattle of Egypt; and there shall nothing die of all that is the children's of Israel. And the Lord appointed a set time, saying, To-morrow the Lord shall do this thing in the land. And the Lord did that thing on the morrow, and all the cattle of Egypt died; but of the cattle of the children of Israel died not one. And Pharaoh sent, and, behold, there was not one of the cattle of the Israelites dead. And the heart of Pharaoh was hardened, and he did not let the people go." Verses 4-7.
5. What was the sixth plague?
"And the Lord said unto Moses and unto Aaron, Take to you handfuls of ashes of the furnace, and let Moses sprinkle it toward the heaven in the sight of Pharaoh. And it shall become small dust in all the land of Egypt, and shall be a boil breaking forth with blains upon man, and upon beast, throughout all the land of Egypt. And they took ashes of the furnace, and stood before Pharaoh; and Moses sprinkled it up toward heaven; and it became a boil breaking forth with blains upon man, and upon beast." Verses 8-10.
6. What was threatened as the seventh plague?
"And the Lord said unto Moses, Stretch forth thine hand toward heaven, that there may be hail in all the land of Egypt, upon man, and upon beast, and upon every herb of the field, throughout the land of Egypt." Verse 22.
7. How terrible was this plague?
"And Moses stretched forth his rod toward heaven; and the Lord sent thunder and hail, and the fire ran along upon the ground; and the Lord rained hail upon the land of Egypt. So there was hail, and fire mingled with the hail, very grievous, such as there was none like it in all the land of Egypt since it became a nation. And the hail smote throughout all the land of Egypt all that was in the field, both man and beast; and the hail smote every herb of the field, and brake every tree of the field." Verses 23-25.
8. Was there anything that was not destroyed by the hail?
"And the wheat and the rye were not smitten; for they were not grown up." Verse 32.
9. How did God again show his power, and his care for his people?26"Only in the land of Goshen, where the children of Israel were, was there no hail." Verse 26.
10. When Pharaoh again broke his promise to let the people go, what did the Lord threaten?
"Else, if thou refuse to let my people go, behold, to-morrow will I bring the locusts into thy coast; and they shall cover the face of the earth, that one cannot be able to see the earth; and they shall eat the residue of that which is escaped, which remaineth unto you from the hail, and shall eat every tree which groweth for you out of the field." Ex. 10: 4, 5.
11. How severe was this plague?
"And Moses stretched forth his rod over the land of Egypt, and the Lord brought an east wind upon the land all that day, and all that night; and when it was morning, the east wind brought the locusts. And the locusts went up over all the land of Egypt, and rested in all the coasts of Egypt; very grievous were they; before them there were no such locusts as they, neither after them shall be such. For they covered the face of the whole earth, so that the land was darkened; and they did eat every herb of the land, and all the fruit of the trees which the hail had left; and there remained not any green thing in the trees, or in the herbs of the field, through all the land of Egypt." Verses 13-15.
12. What was the ninth plague?
"And the Lord said unto Moses, Stretch out thine hand toward heaven, that there may be darkness over the land of Egypt, even darkness which may be felt. And Moses stretched forth his hand toward heaven; and there was a thick darkness in all the land of Egypt three days; they saw not one another, neither rose any from his place for three days; but all the children of Israel had light in their dwellings." Verses 21-23.
13. What showed in a special manner that this darkness was not from ordinary causes? Verse 23.
14. What was the tenth and last plague threatened?
"And Moses said, Thus saith the Lord, About midnight will I go out into the midst of Egypt; and all the first-born in the land of Egypt shall die, from the first-born of Pharaoh that sitteth upon his throne, even unto the first-born of the maid-servant that is behind the mill; and all the first-born of beasts. And there shall be a great cry throughout all the land of Egypt, such as there was none like it, nor shall be like it any more." Ex. 11: 4-6.
15. How did the Lord propose to show that he put a difference between the Egyptians and the Israelites?
"But against any of the children of Israel shall not a dog move his tongue, against man or beast; that ye may know how that the Lord doth put a difference between the Egyptians and Israel." Verse 7.
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NOTES.
THE first miracle, while it authenticated the mission of Moses, destroyed the serpents, which among the Egyptians were objects of worship, thus evincing, in the outset, that their gods could neither help the people nor save themselves.
The second miracle was directed against the river Nile, another object which they regarded with religious reverence. This river they held sacred, as the Hindoos do the Ganges; and even the fish in its waters they revered as objects of worship. They drank the water with reverence and delight, and supposed that a divine efficacy dwelt in its waves to heal diseases of the body. The water of this, their cherished object of idolatrous homage, was transmuted to blood, and its finny idols became a mass of putridity.
The third miracle was directed to the accomplishment of the same end—the destruction of faith in the river as an object of worship. The waters of the Nile were caused to send forth legions of frogs, which infested the whole land, and became a nuisance and a torment to the people. Thus their idol, by the power of the true God, was polluted, and turned into a source of pollution to its worshipers.
By the fourth miracle of a series constantly increasing in power and severity, lice came upon man and beast throughout the land. "Now if it be remembered," says Glieg, "that no one could approach the altars of Egypt upon whom so impure an insect harbored, and that the priests, to guard against the slightest risk of contamination, wore only linen garments, and shaved their heads and bodies every day, the severity of this miracle as a judgment upon Egyptian idolatry may be imagined. Whilst it lasted, no act of worship could be performed, and so keenly was this felt that the very magicians exclaimed, 'This is the finger of God.'"
The fifth miracle was designed to destroy the trust of the people in Beelzebub, or the Fly-god, who was reverenced as their protector from visitations of swarms of ravenous flies which infested the land, generally about the time of the dog-days, and removed only, as they supposed, at the will of this idol. The miracle now wrought by Moses evinced the impotence of Beelzebub, and caused the people to look elsewhere for relief from the fearful visitation under which they were suffering.
The sixth miracle, which destroyed the cattle, excepting those of the Israelites, was aimed at the destruction of the entire system of brute worship. This system, degrading and bestial as it was, had become a monster of many heads in Egypt. They had their sacred bull, and ram, and heifer, and goat, and many others, all of which were destroyed by the agency of the God of Moses. Thus by one act of power Jehovah manifested his own supremacy, and destroyed the very existence of their brute idols.
Of the peculiar fitness of the sixth plague (the seventh miracle) says the writer before quoted, the reader will receive a better impression when he is reminded that in Egypt there were several altars upon which human sacrifices were occasionally offered, when they desired to propitiate Typhon, or the Evil Principle. These victims being burned alive, their ashes were gathered together by the officiating priests, and thrown up into the air, in order that evil might be averted from every place to which an atom of the ashes was wafted. By the direction of Jehovah, Moses took a handful of ashes from the furnace (which, very probably, the Egyptians at this time had frequently used to turn aside the plagues with which they were smitten) and he cast it into the air, as they were accustomed to do; and instead of averting evil, boils and blains fell upon all the people of the land. Neither king, nor priest, nor people, escaped. Thus the bloody rites of Typhon became a curse to the idolaters—the supremacy of Jehovah was affirmed, and the deliverance of the Israelites insisted upon.
The ninth miracle was directed against the worship of Serapis, whose peculiar office was supposed to be to protect the country from locusts. At periods these destructive insects came in clouds upon the land, and like an overshadowing curse they blighted the fruits of the field and the verdure of the forest. At the command of Moses these terrible insects came—and they retired only at his bidding. Thus was the impotence of Serapis made manifest, and the idolaters taught the folly of trusting in any other protection than that of Jehovah, the God of Israel.
The eighth and tenth miracles were directed against the worship of Isis and Osiris, to whom, and the river Nile, they awarded the first place in the long catalogue of their idolatry. These idols were originally the representatives of the sun and moon; they were believed to control the light and the elements; and their worship prevailed in some form among all the early nations. The miracles directed against the worship of Isis and Osiris must have made a deep impression on the minds both of the Israelites and the Egyptians. In a country where rain seldom falls—where the atmosphere is always calm, and the light of the heavenly bodies always continued, what was the horror pervading all minds during the elemental war described in the Hebrew record!—during the long period of three days and three nights, while the gloom of thick darkness settled, like the outspread pall of death, over the whole land! Jehovah of hosts summoned nature to proclaim him the true God; the God of Israel asserted his supremacy, and exerted his power to degrade the idols, destroy idolatry, and liberate the descendants of Abraham from the land of their bondage.
The Almighty having thus revealed himself as the true God, by miraculous agency, and pursued those measures, in the exercise of his power, which were directly adapted to destroy the various forms of idolatry which existed in Egypt, the eleventh and last miracle was a judgment, in order to manifest to all minds that Jehovah was the God who executed judgment in the earth.—Philosophy of the Plan of Salvation.
[For suggestion on the part of this lesson which relates to the miracle of healing the leper, the reader is referred to the article on the first page of this paper, entitled, "An Impressive Miracle."]
THE few glimpses which the Gospels afford us of the private life of Jesus reveal to us the fact that his life was one of prayer. Upon at least one occasion he "continued all night in prayer to God" (Luke 6:12), and in this lesson it is recorded that "rising up a great while before day, he went out, and departed into a solitary place to pray." Thus it appears that often while others were asleep, he was engaged in communion with his Father.
WHY prayer was necessary for the Saviour we cannot understand. We know, because the apostle tells us so (Phil. 2:7), that he "made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men," but we cannot comprehend such self-abasement. We can, however, believe that this is true, and praise God that it is so; that he by whom the worlds were made (Heb. 1:2) divested himself of those things which belonged to him of right, that he was "made under the law" (Gal. 4:4), and stood forth as the representative of sinners, taking their place under the law—under its condemnation—"and became obedient to death [the wages of sin, Rom. 6:23], even the death of the cross."
IN thus humbling himself the Son of God did not lay aside his divinity; he was not less divine while upon earth than while in Heaven before the worlds were made; but that he might rescue fallen man from the pit of destruction "he clothed his divinity with humanity," and "was in all points tempted like as we are, yet without sin." He laid aside his divine prerogatives, and felt to their full human weakness and human dependence. Had he not done this, how could he be "touched with the feeling of our infirmities"? Had he never felt the need of prayer how could he enter fully into the petitions of those who agonize before God? Had he never felt the power of temptation, how could he "succor them that are tempted"?
There is in the life of our Lord probably no more important lesson for us than that of prayer. In this, as in all things else, he should be our example. If he had need of prayer how much more do we need to seek earnestly the divine blessing? And if we have the Spirit of Christ we will pray. Prayer is the natural language of humility. Self-sufficiency is the greatest foe of spirituality, and to everything which promotes it. Only those who feel their need can offer real prayer. "They that wait upon the Lord shall renew their strength," is the divine promise; but this renewing can come only to those who feel their need of it. "God resisteth the proud, but giveth grace unto the humble." Therefore "humble yourselves in the sight of the Lord, and he shall lift you up." C. P. B.
Church Building in Berlin
It is stated as a fact that only one church has been built in Berlin in fifty years.
SWASEY, SHASTA COUNTY, CAL.
By Frank Hope
I HAVE been holding meetings at this place, which was formerly known as Burgettsville, for the past month. Nine have signed the covenant to obey God in all things. Eight signed the Christian temperance pledge to abstain from alcohol, tobacco, and the use of tea and coffee. We organized a Sabbath-school of fourteen members, to be known as the Swasey school, also a missionary society.
I preached twice and held some Bible-readings in a little place near here called Fall's City. The place consists of a few houses and three saloons. One person has commenced to keep the Sabbath. Disposed of 3,100 pages of books and tracts.