The Advent Review and Sabbath Herald, Advent Review and Sabbath Herald, Vol. 55, No. 10
DECEITFULNESS OF RICHESPage 1
Earlier text: DECEITFULNESS OF RICHESWHY BLAME WM. MILLER?
By Wm. Covert
Many persons attach much blame to Wm. Miller, for making a mistake with reference to the event that was to be fulfilled at the end of the 2300 days of Dan. 8:14; yet they never think of censuring Daniel, although he was mistaken on two points of the prophecy, while Miller was mistaken on but one. Chap. 9:2 shows that Daniel supposed the period would end with the seventy-years’ captivity, Jer. 25:10, 13. He knew that period had almost expired; so he became very earnest in the matter. It is also evident that he expected that the restoration of Israel and the revival of their sanctuary service would be the event which marked the ending of those days. As he was misapplying what had been shown him, the Lord sends Gabriel to instruct him, that he might understand the matter. The disciples of Christ were also disappointed, as they expected the consummation of their hopes in the midst of the covenant week. The citizens of Jerusalem witnessed a very animated demonstration on the part of the followers of Jesus, when he, in meekness, rode into Jerusalem. Matt. 21:1–9. They expected to see him crowned as king of Israel; but instead of this, they beheld him condemned and crucified. They were sadly disappointed, yet they should not be blamed. They were fulfilling the prediction of Zech. 9:9, in their demonstrations of joy. Wm. Miller was also leading on a people to fulfill the prophecy of Rev. 10. The great desire they entertained for a home in the kingdom of Jesus caused them, for a time, to overlook the many bitter experiences that the prophets pointed out just before them. Wm. Miller’s hopes caused him to do the same thing. If we excuse the one party, why not the other? When Jesus had witnessed the mistaken zeal of the disciples, he began to correct them. See Matt. 23:37. In the 24th chapter we have the record of quite an extended lesson that he gave them, in which he speaks of many long years of tribulation to be accomplished before they could enter the blissful state to which they were looking forward; but notwithstanding all this, we find them making the same mistake again in less than two months, and the Saviour again correcting them. Acts. 1:6, 7. No doubt the early Christians treasured up what the great Teacher taught them on these occasions; but we only come down the stream of time about twenty years before we find the Thessalonian brethren in anxious expectation of the consummation of their hopes. They were now approaching the destruction of Jerusalem, another point in the great period under consideration. So serious was their mistake that Paul now comes forward and corrects them by calling their attention to the events yet to be accomplished in the prophecy of Daniel. Yet we do not censure them for their mistaken zeal, although Paul declared that he explained this matter to them when he “was yet with them,” and that there were certain points which they knew had not yet been accomplished. 2 Thess. 2:1–9. Thus we have learned that Daniel misunderstood and misapplied what he himself had seen in vision, and still was “greatly beloved;” that the apostles and followers of Jesus made a mistake that was more than eighteen hundred years out of the way, and repeated it in less than two months after Jesus had corrected them on it, and yet Christ intrusted them with the great gospel commission; that the Thessalonian church might stand corrected even by Miller’s mistake almost eighteen centuries, and yet Paul said he was always bound to thank God for their faith and their love toward each other. Friends, be careful how you blame Miller; for the history of the past shows that God has always loved the earnest, faithful, willing and obedient ones, even though their zeal for the consummation of the hope of the church may have led them to expect the event before the time. If while I am away from my home, my wife and children should expect me before I could come to them, and should prepare their house and hearts in order for my reception, it would only intensify my love for them. So God loves the earnest one that endeavors to please him. “ALL YOUR CARE.”
By Daniel Blain
“All your care:” let us see what it means. It means, first, that we should look less within for relief and comfort, and more without and upward. We are to remember the first lesson impressed upon the soul when it has come under conviction of sin. When the Spirit of God enlightens the soul and reveals all the corruption of sin, the sinner is overwhelmed at the view, the soul is in intensest bitterness and turns every way for relief. The first impulse seems to be to set about its own cleansing. Like Bunyan’s man with the muck-rake, the convinced soul is gloomily resolved on making itself better. It is as though it could not look up to see the blessed One with the celestial crown ready to be placed upon the head. And it is only when despairing of the vain endeavor that it gives up, looks up, believes, lives, rejoices in God, who is able to make the foulest clean. The lesson is this: So long as we keep our cares to ourselves, so long as we brood over them and wrestle with them, just so long will they bring grief and pain. So long as we are satisfied with the light of our own understanding, and endeavor to walk through the world by the lamp of earthly wisdom, just so long may we expect to stumble and fall. A vast amount of the piety of the church is thus beclouded and rendered both unhappy and inefficient. Our young men, for example, seem to think that they are to look for a call from God as to nothing but the ministry of the Word. When it is once settled that they are not called to preach the gospel, then they seem to think they are free to enter any business, to go anywhere as may suit their inclination or strike their fancy. Thus we find so many twice prodigals, or oftener, it may be. They have returned, indeed, but wander off once and again from the Father’s house. Many of us become chronic wanderers. We undertake for ourselves, only to find that we are children, too weak to turn our backs upon the Father’s house and breast alone the billows of this world’s troubles. Now, the divine injunction is, “Be careful for nothing; but in everything, by prayer and supplication, let your requests be made known unto God.” But that does not mean carelessness. It does not mean that the Christian is to repudiate reason, thought, energy, and industry; but only this, that our communion with God shall be free and full, that we seek his concurrence in all our plans, that we seek his glory in all our enterprises, that we be faithful in all that he has committed to our hands. When we do this, then are we “careful for nothing.” His is now the care. And so when disappointment and disaster are sent, we go right into our refuge. We say, “It is the Lord,” and are at peace. This was the way Paul was a happy Christian within prison walls. This was the way Job’s faith got to be so strong. Second, “Casting all our care upon him” means that we accept the promises in all literalness and make them the foundation of our expectation. Our Lord has told us, and this ought to suffice us, that “all power in Heaven and earth is in his hands.” God has made him “head over all things to his church,” and the promise that “he will surely do them good,” casts its light like the sun upon the Christian’s way. However confused and inexplicable the workings of Providence may seem, it is unalterably true that “all things work together for good to them that love God, to them who are the called according to his purpose.” When they are troubled about temporal things, let the righteous trust in the Lord, and do good, and they shall dwell in the land, and verily they shall be fed. As to eternal things, if Christ’s children do have afflictions, they are few and light, lasting but for “a moment,” and “shall work out for them a far more exceeding and eternal weight of glory;” “for I reckon,” says the apostle, “that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.” But says the sorrowing one, “It is easy to say these things when all is smooth, and to comfort those upon whom the cloud of adversity has settled. The day of trial is when the iron enters our own souls; then there is a mighty difference.” True enough, poor sufferer; we will try to remember the reproof of Eliphaz: “Thy words,” said he to Job, “have upholden him that was falling, and thou hast strengthened the feeble knees: but now it has come upon thee, and thou faintest; it toucheth thee, and thou art troubled.” Yes, this is indeed the critical moment. Now, if ever, is the time to walk by faith and not by sight. Now is the time to show that we have trusted all to God. Now is the time to rise wing to wing with the angel of the evangel, as he tells the world that “there is balm in Gilead.” Job did it. “I know,” said he, “that my Redeemer liveth, and that he shall stand at the latter day upon the earth; and though after my skin-worms destroy this body, yet in my flesh shall I see God; whom I shall see for myself, and mine eyes shall behold, and not another.” Somewhere it is related of a Christian that when reduced from opulence to penury, he wrote to a friend rejoicing in his lot, because it had taught him the sweetness of that word of the psalmist, “Thou art my portion, O Lord.” Third, “Casting all our care upon him” means faith that God’s providence is directing all things for us. It is not true as men commonly mean it when they say, “All is for the best.” So far as human welfare is concerned, God’s providence works invariably only for such as love him. The Scriptures teach us that God is ruling the world with direct reference to the redemption of Christ’s people. To this point, therefore, all things in the world’s history converge. Therefore saith the Scripture again to the “children of light,” “All things are yours: whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come: all are yours, and ye are Christ’s, and Christ is God’s.” How wonderfully comprehensive and satisfying is such a declaration, and one day we shall rejoice in it, in the light of a gracious fulfillment, as we look back over the checkered scenes of a completed pilgrimage. In the meantime let us comfort ourselves with that simple but exquisite statement of God’s thoughts to us-ward which our Lord gives in the gospel; and so let us be obedient to the heavenly message, casting all our care upon him, for he careth for us: Oh, eyes that are weary, and hearts that are sore,
Look off unto Jesus and sorrow no more;
The light of his countenance shineth so bright
That here, as in Heaven, there need be no night. So let us cast our care upon God, remembering that he careth for us.—Daniel Blain, in Christian at Work. IN common with other pastors, I have received a circular from a “Dramatic and Dialect Elocutionist,” proposing “An Evening with Mark Twain,” promising “uncontrollable bursts of laughter” and kindly offering “most liberal terms to churches.” This strange missive has awakened some reflections, mingled with feelings of shame, regret and resentment. Can we regard this as an insult to the high, holy, consecrated character of the ministry and the church? It should be so; but, alas, it is not! This humorist and trifler knows that the professing church of God has gone into this unblest business of entertainments, amusements, fun and jollity to such an extent that he is in request of them. He applies to churches as if they were organized bureaus of amusement. Ministers practice jesting in their ecclesiastical and social gatherings, sometimes in most unseemly excess. They try their wit in advertising sermons and giving pulpit notices, and even sometimes in sermons. “Court a grin when they should win a soul.” Ecclesiastical life is being transformed into a round of amusements and frolics, with which the preaching, singing and worship must in some degree accord. These play people of the church have learned the modern art of “Christianity made easy.” They play at Sabbath-school work, missions, and other church enterprises. They do up all such things in fun, with an entertainment or a religious spree. In amateur dime shows, small theaters and “nonsense evenings”—tell it not in Gath—the professing church is leading, and shall I say corrupting, the world. No one can scarcely blame this merry Andrew for expecting the patronage of the clergy and the churches. Now, what results follow this career of religious frivolity? Some are honestly aiming to do good by these cunning inventions. They seek to “make religion attractive;” to keep persons from “worse amusements by providing better ones;” to “please the young people and keep them in the church,” and last, but not least, “to put money into the Lord’s treasury.” In some of these ends they succeed, but in all the most important ends of the gospel and the church they signally and fatally fail. By their amateur and rude performances they cultivate a taste for “the real thing,” and swell the throng at the play-house, where there is always more art and often more contamination. The church cannot compete with the play-house or the club. She has no right or power to excel except in holiness and usefulness. This religious frivolity compromises and identifies the church with the world, so as to destroy its corporate testimony. While the carnal heart of the world may be pleased, its moral judgment condemns this course. The position of effective witness-bearing and efficient service is one of absolute and entire moral separation from the world unto Christ. For illustration, study Abraham and Lot. Again, let it be emphasized, that this frivolity and trifling not only tend to destroy the faith of the world in the church and Christianity, but the faith of the church itself. These formal professors who fritter away life in ecclesiastical and worldly frivolities, who treat sacred scenes, characters, doctrines and duties lightly, generally have no clear and profound convictions of the fundamental doctrines of man’s ruin and redemption. How can men who believe there is such a place as an “orthodox hell” jest about it? Yet I lately knew a large portion of an “orthodox” congregation to go home jesting and bantering each other upon the sermon, which was upon future punishment—the first one, they said, in eight years. It is doubtful if more than half of our orthodox professors clearly and strongly hold the doctrine of eternal punishment. Our ministers shrink from preaching it except under challenge, and then it is often but an inefficient incongruity and a mere sensation. A frivolous life is absolutely inconsistent with the spirit and practice of Christianity. Christianity is misrepresented when it is allied to carnal mirth. It demands earnestness of spirit, and a serious, practical purpose in life. It presents both the brightest and the blackest future ever conceived. It has a shady as well as a sunny side, and we must not conceal this fact to please and attract the world. We must seek to save sinners by telling them the whole truth. They must be warned, or they will perish, and we shall be guilty of helping on their frolic to perdition. The Puritans were not wholly wrong in abolishing holidays, cutting down May-poles, and suppressing games. The “book of sports” did more to undermine the faith and morality of England than all the writings of Hume, Volney and Voltaire. Both gospel work and reform work are serious business, and no one can succeed in them without being in blood-red earnest. The church is losing in faith, piety, holiness and usefulness every day by this course of religious frivolity. The Scriptures condemn “foolish jesting,” enjoin “sobriety,” and everywhere teach us to pursue an earnest and a consecrated course of life. We should be solid, but not sad; lively, but not light. More vital godliness, more satisfaction in the salvation and service of Christ, is the only effectual remedy for this pleasure-loving spirit. Multitudes are pleasure-lovers, because unsatisfied formalists. It is time to call out a halt in this high, free career of frivolity. This modern spirit and device of the church is proving a specious and a dreadful failure. Oh, let us return to the real apostolic spirit and methods! Don’t trifle. Be in earnest,—Selected. An English physician of high repute made, last autumn, an examination into the effects of the use of tobacco upon boys. He took thirty-eight lads of average strength and health, between the ages of nine and fifteen, who were in the habit of smoking moderately. In twenty-two there were severe disorders of the digestion and circulation, and palpitation of the heart; twelve were troubled with bleeding at the nose; ten had disturbed sleep; twelve had ulceration of the mucous membrane of the mouth; and, worst of all, in twenty-seven a taste for liquor had been developed. The doctor treated many of them for the individual ailments, but to no purpose; then he induced his patients to give up tobacco, and after the lapse of a month or two the symptoms all disappeared. We give the statement on the authority of the British Medical Monthly, and it adds to its force to know that it is not offered there with any moral or dissuasive purpose, but simply as a pathological fact, of interest to physicians. Instances are not rare in this country in which the excessive use of tobacco has caused mania a potu, precisely as liquor would have done. Our climate adds to the injurious effect of both liquor and nicotine. Many a middle-aged, overworked man who uses tobacco as a sedative, but is old and wise enough to understand the injury it is working to his brain, heart, and digestive organs, struggles manfully against it, but finds it well-nigh impossible to escape from its merciless hold. But a fresh healthy boy does not need it as a sedative; he is not overworked; the use of it is, if he would tell the truth, positively disagreeable to him. He smokes and chews simply from the snobbish wish to be thought manly in the eyes of lads as ignorant as himself. Arguments based on its injurious effects, cost, etc., are not likely to move him, because he has not yet learned the value of health and money. Much would be gained if parents would obtain from intelligent and truthful boys a simple promise not to touch liquor or tobacco until they were of age. Their own good sense and reason would then probably keep them out of danger for the rest of their lives.—Youth’s Companion. As I was sitting in my friend’s room the other day, some one came up stairs whistling a jolly air. “There comes Ned,” said a lady in the corner of the bay window, busy with worsted work, “and everything will be topsy turvy. You may as well finish your story another time, for there’s no use trying to do anything when that boy is around.” In came Ned, an embodied breeze,—one of those fluttering, fragrant, saucy summer breezes that scatter your manuscript leaves over the lawn, as if they were so many rose leaves—pray Heaven they may be as sweet!—that toss your hair and flutter your ribbons, and generally disarrange whatever airy possessions you chance to have around you. I say Ned came in like just such a breeze. Everybody in the room was a little afraid of him, yet the sound of his footsteps, the echo of his merry whistling, the ring of his boyish voice, brought smiles to every lip, a quicker beating to every heart; in short, his coming brought life into the room. In the course of a minute Ned had stepped into his mother’s work-basket, had tossed his aunt’s ball of pink worsted to the ceiling, had pulled the cat’s tail, and teased his little sister till she wished “boys wouldn’t bozzer,” then he sunk into a chair and began to beg pathetically for his dinner. But at the sound of a comrade’s voice he dashed out of the room again, dragging his mother’s knitting after him, and breaking the yarn by a vigorous kick as he shut the door. “I should think you would send that boy away to school if you are going to,” said Aunt Grace, taking a false stitch in her crocheting and making a very bad place. “I would as soon live with a whirlwind.” “Ned has wonderful spirits,” said the mother, joining the severed yarn. “Truly wonderful,” replied the aunt, in tones of quiet sarcasm; “so wonderful that I wouldn’t like to be responsible for his future unless they are toned down pretty soon.” “I think you are a little hard upon Ned, sister. He is generous and brave and truthful, and—” “And utterly inconsiderate of everybody’s feelings or comfort,” interrupted the aunt. “What do you think he did this morning? Came pounding on my door at five o’clock, after paper for his kite, and he knows what a poor sleeper I am, and how much I depend upon my morning nap!” “He knows, but he forgets,” said the mother gently. The conversation was interrupted by what seemed a miniature hailstorm, but proved to be a shower of pebbles thrown against auntie’s window, giving the good lady a sad “start.” Mamma looked grieved and anxious, and I took up the cudgels for “that young good-for-nothing.” “I think, auntie,” said I, “that you are a stickler for the best of its kind in everything.” “Of course, I am,” replied the irate lady, the flush of annoyance fading from her thin cheek. “Well, then, you ought to rejoice in Ned; for you must admit that he is a boy all over, from the crown of his cropped head to the soles of his mud-tracking feet—no adulterated article there.” “Why, everything. Real boy, real man. All this mischief and noise and nonsense means courage, enterprise, will, perseverance,—a joyous, irresistible temperament, that sheds troubles and trials as a duck’s back sheds water. Effervescence now means fullness by-and-by. Your jovial, frolicsome boy, provided he have a sound, warm heart, and good brain, becomes the powerful, genial, useful man, with not only the wish, but the force to do his part toward setting the world right.” Ned’s mother smiled and drew a long breath as I finished my little speech. “I am glad to hear you say a good word for Ned,” said she. “I don’t wonder,” said auntie, somewhat softened; “somebody is always complaining about him and wishing that he would go to school, and yet I don’t know what we should do without him, after all.” Ay, there’s the rub—what to do without him! Many a mother and many a sensitive, fastidious aunt, rubbed and jarred and fretted through the childhood of their boys, depriving them of much rightful sunshine, much needed companionship, to see them at last go away to the defense of their country. The patience of kindly hearts can no longer avail for those boys. They jar upon no sensitive nerves, they disturb no quiet. But others fill their places; boys as full of possibilities, ay, and every whit as troublesome as they. They are here, brave, big-hearted, hot-headed fellows. Often you are at a loss to know what to do with them, but what could you do without them?—Phrenological Journal. SOME THINGS RELATED TO DOMESTIC HAPPINESS.
By D. D. Tappan
“THERE is no place like home.” True if it is a real home; but otherwise, it may be a place to be shunned. But what will make home home? Pure religion; which, thoroughly understood and practiced, includes love, courtesy, attention to minute things, meeting just expectations, government of the passions, carefulness in speech, kind looks, tones, etc. But this is general; let us specify. Hints to husbands and wives.
1. Never be so busy, nor work so hard, that getting crusty you must needs speak ungently to each other. “It costs more than it comes to.” But if you should so speak, don’t throw all the blame upon your nervousness or fatigue. If you do, you will not be likely to reform. 2. Try, both of you, to be in the days of courtship, not always dressed for the parlor indeed, but keep wholesome. 3. Treat each other with unvarying respect at all times. In company, without appearing over-fond, do not wholly ignore one another, and be as polite to your best friend as you are to a stranger. 4. Be considerate of each other’s feelings, and carefully avoid the things which you perceive give pain. 5. Do not make too much of little peculiarities—little faults—for you may both have them. In the very best alliances, it is needful to bear and forbear. Love eschews sharp criticism of this sort. 6. Take heed as to the little contests of opinions. They may lead to endless alienation. Never care to have the last word, even when you are in the right. “Take us the foxes, the little foxes, that spoil the vines.” 7. If you should at any time “fall out,” be sure to make all up before you sleep.—D. D. Tappan. WEAK WOMEN.
By A. F. Valentine
We often hear it said that most of the Christians are “weak women.” They are, are they? Well, most of the criminals are strong men. “Most that attend the prayer-meetings are women.” Exactly; and most that hang around bar-rooms are men. “Girls get their heads filled with hymns, and tracts, and such nonsense.” Do they? Well, boys get their heads filled with whisky, obscenity, and blackguardism, and wander as roughs and hoodlums around the streets and slums of the city, or squander their money in gambling and sin. If piety proves women’s weakness, does drunkenness prove man’s strength? If women are ruled by preachers and class-leaders, are they worse off than men who are ruled by pipes and tobacco? Is it any worse for women to talk piety in prayer-meeting than it is for men to spout vulgarity and infidelity in rum shops? Is it any worse for a sorrowful woman to be praying in her closet, than for a drunken infidel to be swearing in the lock-up? If piety is a mark of mental weakness, it might be well for some of the drunken lords of creation who talk infidelity while their wives take in washing, if they were a little weaker in mind themselves, instead of being so wise and worthless as they are.—A. F. Valentine, in Live Patron. WHO WILL BUY?
By Mrs. L. D. A. Stuffle
BY MRS. L. D. A. STUFFLE. Upon a towering mount, whose hoary peak
Was vailed and hidden by a misty cloud,
Methought the arch-destroyer calmly stood
In all his awful grandeur, bold and proud;
While at his feet, upon the plains below,
The eager multitude surged to and fro. “Who’ll buy of me?” in thunder tones he cries;
“Come rich and poor, the monarch and the slave;
I ask no payment but the HUMAN SOUL!
A poor return, and yet ’tis all I crave.
I offer all prosperity, and ease,
And worldly joys. Who’ll sell his soul for these?” “And here is fame! Ye eager millions, come!
Who longs to buy himself a glorious name?
This is a bauble of exceeding worth;
Come, buy of me! Who’ll sell his soul for fame?”
And, as the busy throng caught up the cry,
Ten thousand eager voices answered, “I!” “And here is wealth, in all its bright array!
Houses and lands, the cheapest ever sold;
Rubies and gems, in glittering splendor gay;
Wealth, WEALTH for sale! Who’ll give his soul for gold?”
Methought like roaring tempest came the cry,
From vain, ambitious mortals, “We will buy!” “Who’ll sell his soul?” And now the artful fiend,
With honeyed words and soft, alluring smile,
Portrays in dazzling colors, rich and bright,
The drunkard’s reckless life of sin and guile.
With fiendish, subtle glance, he whispers, “Come!
Who’ll pay the price?—who’ll sell his soul for rum?” And then methought I saw a motley throng,—
The foolish youth, the man with silver hair,
The high and low, the feeble and the strong,
The rich and poor, the young and old were there;
And as they trod the flowery path of vice,
I heard them murmur, “We will pay the price!” Again I looked, and saw a little band,
Poor, and forsaken by the giddy throng;
They clung in weakness to their Shepherd’s hand,
And sung his praises as they marched along.
In vain the tempter, with allurements gay,
Strove to entice them from the narrow way. “Your path is rough, and mine is broad and fair;
I offer gold, and fame, and riches, free!
Yea, all this beauteous world I freely give,
If ye will but fall down and worship me.
I offer all a life of joy and ease;
Say, will you not exchange the soul for these?” “Nay, we are not our own!” I heard them say;
“We may not tread the flowery path of vice.
For us our blessed Saviour came to die;
Our souls are his—his blood hath paid the price.
Away! thou treacherous fiend of darkness, flee!
We will not sell our birthright unto thee.” THE BUSINESS COLLEGE.
By C. W. Stone
The Commercial department of the Battle Creek College, opened in October last, has received a fair patronage, and promises to be a success. It is the design of this department to furnish such theoretical and practical knowledge of the principles of accounts and business transactions in general, as will prepare young men and women for the various callings of an active business life. The study of book-keeping has been sadly neglected by the majority, many never seeing the value of a systematic record of their business transactions until a disputed claim is brought into court, and they find it difficult to satisfy even themselves from their original entries (made on the back of an old envelope, perhaps, and carried in the pocket till about worn out), as to just how their account stands. How many lawsuits might be saved if every one kept correct and systematic account of all his dealings! But this is only one reason why the art of keeping accounts is valuable. It is of great value to a person, whatever may be his profession or calling, to be able to tell at any time whether he is making or losing, whether any particular branch of business pays better than others, or is unprofitable, so that he can give his attention to that which pays best, and avoid a failure. Book-keeping is a means of promoting our interest in business. It enables us to work systematically, and to watch the pulse of our financial affairs understandingly. In the Theoretical department of the Business College, the student is thoroughly drilled in the principles of debit and credit, the various forms of accounts, the manner of closing them and determining the loss or gain, in business letter writing, and business forms. When he has acquired a certain proficiency in these things, he is admitted to the Practical department, and presented with three thousand dollars (!) with which to set up business for himself. Here he begins to make his trades, buying and selling for cash, notes, drafts, etc. Here he is under the necessity of making out the various kinds of paper used in trade. In a word, the student is thrown into a little business world, lives a miniature business life, and comes out with a business experience. Special attention is paid to penmanship. The art of telegraphy is taught, and the student is exercised in sending and receiving regular telegrams, reading by sound. As this institution is a branch or department of the Battle Creek College, it is prepared to offer peculiar advantages at a comparatively low rate. A scholarship to the full course for six months is offered for thirty dollars. This embraces the regular Commercial Course and any two common English branches, WHAT SHALL WE DO FOR THE SABBATH-SCHOOL?
By Sarah Stevens
[The following article was read at the quarterly meeting of the Sabbath-school Association held in Corsica, Ohio, in connection with the late T. and M. Institute there, and was by vote furnished for publication in the REVIEW.] What is the best method of conducting a Sabbath-school? and what should be the object of the school? First: We should endeavor to have the school thoroughly organized, being careful to select such persons for officers and teachers as are best qualified for the responsible position. Secondly: The school should be furnished with proper lessons, which want is now supplied by the Instructor, “Bible Lessons for Little Ones,” etc. Then every officer and teacher should feel and work as if the whole success of the school depended upon his individual faithfulness in the work. Each one should be punctual in attendance, and prompt in all the exercises. The teacher should not only manifest a deep interest in his class, but in the lesson itself. He should be prepared to give a full and complete synopsis of the lesson, and it is well for him to sometimes recite the whole or a part of it in the class. This gives his scholars confidence that the teacher is not requiring of them more than he is willing to do himself. There should be such a preparation of heart, and such love for the truth, that it will be a pleasure to teach it to others. As we look forward to-day, and view the vastness of the work that is before us, and, looking over the past, see how much of our life is spent, and how little we have done, should not this inspire us to labor with more zeal?—doing whatever our hands find to do. And what is of more importance than the training of children? for as we teach them, so will they work. Parents, too, should feel that they have a part to act in this work. The family circle is the foundation of all training; for there is no example, no influence, so potent for good or evil, as home influence. But the school supplements family training, and too often supplies to some all their religious education. The Sabbath-school teacher fills an important and responsible position. The minds of his pupils must be carefully studied, that the instruction may be suited to the wants of each. Those who engage in training the minds of others should feel the importance of having their own minds fully awake to the subjects they are handling, and they should speak with animation, as if they had some interest in the subject themselves. Every teacher should have the “word of Christ dwelling in him richly;” it must be a part of him, ingrained with the texture of his mind, and the fibers of his character; then he will be able to lead the minds of his pupils to God and Heaven. It should be the purpose of the teacher to educate the young morally and religiously, to make them strong to resist the wrong and choose the right,—to enlighten and awaken their religious natures, and lead them to Christ, and thus prepare them for every good work. There should be a constant effort to make the school familiar with the word of God. We should also be alive to the fact that childhood’s morning is the golden opportunity for winning souls to Christ, and teaching them the importance of loving God and obeying his commandments. It is easier to form childhood aright, than to reform manhood. The Lord understood the importance of this work, and caused Moses and the children of Israel to give it due consideration. David says: “For he established a testimony in Jacob and appointed a law in Israel, which he commanded our fathers that they should make known to their children, that the generation to come might know them, that they might set their hope in God and keep his commandments.” Ps. 78:5, 6. The Sabbath-school, connected with the church, is an element of great importance in what is known as mission-work. Men and women are needed to carry forward the work; and the Sabbath-school affords the speediest and safest agency for the preparation of faithful men and women for the work. As a general thing we find that wherever the Sabbath-school is most prosperous, there the church is most active and aggressive. It should be our desire to blend into harmonious action, the family, the Sabbath-school, and the church. These institutions are calculated to help one another, and their work is in no way opposed. We must teach lessons of benevolence in the Sabbath-school. By precept? Yes, line upon line and precept upon precept. But better, because more successful, we must teach them by example. We must lead the way, and our hearts must respond cheerfully to whatever labor or self-denial our teaching involves. In teaching children to give to any cause, it is important that they should give regularly,—that they should have some system in giving. All connected with the Sabbath-school should be interested in its behalf, and make it their study how to improve it and make it more efficient. We sometimes fail to do, because we think some one else will do the work, and do it just as well or better. No greater mistake could be made. Each one has a work to do, and no one else can do any work so well as the one to whom it has been assigned. A certain gift,—a definite number of talents,—has been given to each one, and of each, God will require his own, with usury. We should engage in the work cheerfully, feeling that the service of God is a duty, a privilege, and his service should be the fountain of our highest joys. We should feel that the work is of God, and that what we have to do, is to put ourselves in such a position that we can work with him. We should rejoice that we live in this day, and may have a part in this work. It is not for us to know the times or the seasons which the Father hath put in his own power. It is for us to sow and plant, and wait the movement in Heaven. So let us go on sowing the precious seed in the minds of the young, seeking God for help; and we shall be successful.