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Advent Review and Sabbath Herald, Vol. 61, No. 46

RIGHT METHODS IN LABOR
Earlier text: RIGHT METHODS IN LABOR

Burns, Wis

By H. T. H. Sanborn

MORNING THOUGHTS. - NO. 1.

BY MRS. H. T. H. SANBORN.
How very precious are these quiet morning hours! how calm and peaceful their influence on the mind! All nature seems to bow in silent reverence to her God. This perfect stillness, all unbroken by the din and confusion of the noisy world, lends a sacred, hallowed influence to the hour. The very atmosphere seems subdued. The stars glisten their harmony, and the queen of the night presides brilliantly over all. Gazing on the lovely scene, one feels the truthfulness of the psalmist's language: “The heavens declare the glory of God; and the firmament showeth his handiwork.” In the enjoyment of such surroundings that heart must be recreant indeed which would not be drawn out in longings for a closer walk with God. Yes, the loyal heart joyfully and lovingly yields to the influences of this quiet morning hour, and the soul communes with God. Precious privilege bestowed on sinful mortals, thus to approach the Majesty of heaven! In prolonged meditation the heart is humbled, and an overwhelming sense of unworthiness leads one to fall at the feet of the dear, merciful Saviour, there in submissive pleadings to find rest. Thus the opportunity of the morning proves to be a lasting benefit, since it prepares one to meet the perplexities of the day with a spirit of meekness very becoming in the child of God. Now as the orb of day outshines the lesser lights the language of the poetess, Elizabeth Scott, seems peculiarly appropriate:—
“See how the morning sun Pursues his shining way; And wide proclaims his Maker's praise, With every brightening ray.
“Thus would my rising soul Its heavenly Parent sing, And to its great original The humble tribute bring.
“Serene I laid me down, Beneath his guarding care; I slept, and I awoke, and found My kind Preserver near.
“My life I would anew Devote, O Lord, to thee; And in thy kingdom I would spend A bright eternity.”

Burns, Wis

Christ Fits Ministers Through Trial and Sorrow

—Christ fits his ministers through manifold experiences of sorrow and pain for the highest service. He writes their best sermons for their hearers by the sharp stylus of trial. Such as he would make most eminent in his service he takes farthest with him into Gethsemane.

“I’LL NO TRUST YE.”

Two centuries ago, in the Highlands of Scotland, to ask for a receipt or promissory note was thought an insult. If parties had business matters to transact, they stepped into the air, fixed their eyes upon the heavens, and each repeated his obligation without mortal witness. A mark was then carved upon some rock or tree near by, as a remembrance of the compact. Such a thing as a breach of contract was rarely met with, so highly did the people regard their honor.
When the march of improvement brought the new mode of doing business, they were often pained by these innovations. An anecdote is handed down of a farmer who had been to the Lowlands and learned worldly wisdom. On returning to his native parish he had need of a sum of money, and made bold to ask a loan from a gentleman of means named Stewart. This was kindly granted, and Mr. Stewart counted out the gold. This done, the farmer wrote a receipt and handed it to Stewart.
“What is this, man?” cried Mr. Stewart, eying the slip of paper.
“It’s a receipt, sir, binding me to give ye back the gold at the right time,” replied Sandy.
“Binding ye! Weel, my man, if ye canna trust yerself, I’m sure I’ll no trust ye. Ye canna have my gold.” And gathering it up, he put it back in his desk and turned the key upon it.
“But, sir, I might die,” replied the canny Scotchman, bringing up an argument in favor of his new wisdom, “and perhaps my sons might refuse it you, but the bit of paper would compel them.”
“Compel them to sustain a dead father’s honor!” cried the Celt. “They’ll need compelling to do right if this is the road ye’re leading them. Ye can gang elsewhere for money; but you’ll find none in the parish that’ll put more faith in a bit o’ paper than in a neighbor’s word o’ honor and his fear o’ God.”—Religious Intelligencer.

WHO ARE WANTED.

THE world does not advertise all its wants. Few of the thousands of young people who, at this commencement season of the institutions of learning, complete their studies, have received public notification that they are specially needed anywhere. Most of them might apparently remain for a post-graduate course without being seriously disturbed by the clamor for their services in any particular field. Yet their help is wanted, though many of them are discouragingly certain that it is not. There are positions waiting for them, the futile efforts of teachers' agencies to find such places to the contrary notwithstanding. To avoid a rush of applicants, the world does not advertise its wants, but those wants exist, and are, indeed, very pressing and very real. Among other things, it wants young men who are men enough to search out their places; it wants young women of sufficient self-reliance to bear the disappointment of not securing the first position for which they apply: most of all, it wants character, and it very wisely declines to accept a college or school diploma as conclusive evidence of that. Their equipment is incomplete who have no more than youth and education to recommend them. Only the resolute and Christian young worker can have all the essentials of success. He will not be of those who, for the next generation, will be sitting around in the world's intelligence offices, waiting, and grumbling, and with nothing to do.—S. S. Times.

Making Home a Reminder of Heaven

—Rev. Dr. Deems says: “Do not try to make your home like heaven, but try to make your home such that when you think of heaven you will be reminded of your home.”

CANADA TRACT SOCIETY.

By Mary L. Cushing

Report for Quarter Ending Sept. 30, 1884.
No. of members, ........................................ 55
“ “ reports returned, .................................. 25
“ “ members added, ...................................... 3
“ “ missionary visits, ................................ 225
“ “ letters written, ................................... 254
“ “ Signs taken in clubs, .............................. 19
“ “ subscriptions obtained for periodicals, ............ 71
“ “ pages tracts and pamphlets distributed, ........ 22,949
“ “ periodicals distributed, .......................... 739
Cash received on membership, $3.00; on book sales, $9.50; on other funds, $30.
MARY L. CUSHING, Sec.

OHIO TRACT SOCIETY.

By Ida Gates

Report for Quarter Ending Sept. 30, 1884.
| | |
|---|---:|
| No. of members, | 501 |
| “ “ reports returned, | 88 |
| “ “ members added, | 5 |
| “ “ dismissed, | 2 |
| “ “ missionary visits, | 329 |
| “ “ letters written, | 125 |
| “ “ signs taken in clubs, | 629 |
| “ “ new subscriptions obtained, | 37 |
| “ “ pages tracts and pamphlets distributed, | 35,044 |
| “ “ periodicals distributed, | 2,694 |
| “ “ annuals distributed, | 3 |
Received on membership and donations, $16.81; on sales, $24.92; on periodicals, $36.54; on other funds, $2.
The Societies at New Haven, Dunkirk, Mendon, Youngstown, Cleveland, and Leesburg, and Dist. No. 2, failed to report.
MRS. IDA GATES, Sec.

DAKOTA TRACT SOCIETY,

By Alice H. Beaumont

Report for Quarter Ending Sept. 30, 1884.
No. of members, ........................................ 249
“ ” reports returned, ........................................ 156
“ ” members added, ........................................ 39
“ ” dismissed, ........................................ 3
“ ” missionary visits, ........................................ 894
“ ” letters written, ........................................ 510
“ ” Signs taken in clubs, ........................................ 86
“ ” new subscriptions obtained, ........................................ 103
“ ” pages tracts and pamphlets distributed, 91,423
“ ” periodicals distributed, ........................................ 3,990
Received on membership and donations, $72.55; on sales, $318.24; on periodicals, $243.55; on general sales, $166.40; on ten thousand dollar fund, $960.30; on reserve fund, $183; on tent fund, $162.59; on International Tract Society, $50.25; on English mission, $67.25; on European mission, $42.75; on Scandinavian mission, $79.75.
The Societies at Elk Point and Tyndall failed to report.
ALICE H. BEAUMONT, Sec.

WISCONSIN TRACT SOCIETY.

By Phemie Lindsey

Report for Quarter Ending Sept. 30, 1884.
No. of members, 700
“ “ reports, 359
“ “ members added, 6
“ “ “ dismissed, 12
“ “ missionary visits, 1375
“ “ letters written, 1013
“ “ signs taken in clubs, 153
“ “ subscriptions for periodicals, 839
“ “ pages tracts and pamphlets distributed, 234,717
“ “ periodicals distributed, 10,005
Received on membership, etc., $49.04; on book sales, $16.94; on periodicals, $136.97; on other funds, $500.
The local Societies at Milton, Elm Dale, Avon, Victory, Clintonville, Sturgeon Bay, Alma Center, and Racine, failed to report.
PHEMIE LINDSEY, Sec.

Our Actions Are Our Own

By Francis

—Our actions are our own, their consequences belong to Heaven.—Francis.

THE BRITISH-ISRAELITE CRAZE.

Although there is a “Corporation” for the circulation of books and papers, to show that the British people are identified with the alleged Ten Lost Tribes of Israel, we have not heard much about the matter of late; but Mr. Spurgeon, by some recent remarks has, it seems, stirred up a storm. In the Sword and Trowel for September, Mr. Spurgeon says:—
“When reading James 1 : 1, ‘to the twelve tribes which are scattered abroad, greeting,’ we dared to observe that the Jews were not two tribes but twelve, and that there are no ten lost tribes. This has brought upon our devoted head vials of wrath from some of the Anglo-Israelites and a great deal of profound instruction from others of them. The whole theory of Anglo-Israelism is so whimsical and unreasonable that we can hardly mention it without a smile; but as it has evidently become a belief with certain Christian people, we will try to treat it as a rational opinion. No identification between our nation and Israel which has ever yet been set forth is worth a thought—with such arguments we could prove cats to be angels. We are, however, told by several correspondents to be more accurate, and to remember that Israelites are not Jews, though Jews are Israelites. We do remember it, and pray our instructors to observe that the Israelites were the people to whom our Lord preached, ‘I am not sent, but unto the lost sheep of the house of Israel,’ (Matt. 15 : 24); and these were the people who persecuted Paul and of whom he said, ‘My prayer for Israel is that they might be saved.’ Rom. 10 : 1. To these the apostle belonged; for he said, ‘Are they Israelites? So am I.’ The Jews of that day were Israelites, and the Israelites of that day were Jews: the Jews of this day are the same. Inquire of any Jew, and he will tell you he is an Israelite. Ask him to which tribe he belongs, and he may mention Naphtali or Asher quite as likely as Judah.
“This foolish dream has engendered a number of other silly doings, and has supplied fuel for the Jingo flame, or else we should have made no mention of it, but left it for the innocent amusement of the credulous. In any case, fleshly descent is not a thing to be gloried in, or depended upon. The blessings of the covenant were not to the seed according to the flesh, but to the children by promise, born of the Spirit by faith. We deprecate with deep earnestness all reliance upon blood and birth, for that which is born of the flesh is flesh, and nothing more. Even if we were really the natural seed of Abraham, it would avail us nothing: we must be born again from above. Now, in Christ Jesus there is neither Jew nor Gentile; and the attempt to restore the distinction is either ridiculous or pernicious, or a good deal of both. We know that these remarks will bring a hornet’s nest about our ears; but as we are already overdone with wasps, it will be a change. We shall at least enable many journals to prepare fresh articles for the defense of their crochet, and we trust they will be duly grateful to us for our help, and be as good-tempered over it as the Lion and Unicorn, will let them be.”
On account of these pungent paragraphs, as it would seem, a meeting has been called for in Exeter hall, when Mr. Edward Hine will give a “farewell lecture,” for the purpose of answering Mr. Spurgeon, besides showing that “the House of Lords cannot be abolished,” and that “Britain can never be a republic.” Mr. Hine, it appears, is going to America to show the people there that they are descended from the tribe of Manasseh!—London Christian World.

CHEERY THINGS.

By Cheerful Hours

Kind acts are life's sunbeams, Good wishes its flowers, Making beautiful its pathways, Brightening dark hours; Its music a laugh, fresh from the heart, Cheering dull spirits, bidding sadness depart.
Gentle words are life's moonbeams Soothing its care; In the moonlight, rough places A softened look wear. Pleasant smiles and kind glances Are life's twinkling starlight, Always beaming the brightest In the darkness of the night.
—Cheerful Hours.

INTERNATIONAL TRACT SOCIETY.

By S. N. Haskell; M. L. Huntley

(Continued.)
THIRD MEETING, Nov. 7, AT 9:30 A. M.—Prayer by Eld. Geo. B. Starr. Eleven additional delegates were present: Michigan, 4; Indiana, 4; Pennsylvania, 1; Illinois, 1; and California, 1; two of whom became life-members.
Minutes of last meeting were corrected and approved. A report concerning the work of the Society during the year, consisting largely in the distribution of reading-matter outside of State T. and M. organizations, and in assisting mission work in cities, was read.
The distribution of publications sent directly from the publishing houses, including what has been sent to city missions, amounts to $4238.98, at less than wholesale prices. In addition to this, from fifty to seventy-five barrels and boxes have been sent out for the International Society from So. Lancaster, Mass., as follows: Two to Portland, Me.; eleven to Boston; one to Chelsea, Mass.; two to Providence, R. I.; eight to New York City; one each to Baltimore, Md., Raleigh, N. C., Corsicana, Tex., Charleston, S. C., Dalton, and Savannah, Ga., New Orleans, La., Toronto, Canada, Thomasville and Fowlstown, Ga., Hayti, W. I., and British Guiana, S. A. Five or more barrels have been sent to Bro. Drew, England. Boxes have also been sent by order of the Secretary from Battle Creek, Mich., and the depositories in Dakota, Missouri, etc., to England, St. Louis, Chicago, and other places. Of this quantity, twenty-five barrels have been sent to different missions not of our faith where responsible persons are actively engaged in using them in their missionary work. Free transportation has been secured from Boston and New York City to different points on the Atlantic coast, and to other nations; also in some instances to the interior of Southern States by rail. The providence of God has been very marked in opening the way for the spread of the truth.
The aggregate weight of the periodicals sent from So. Lancaster in these barrels is 4729 lbs., or what would equal about 9,000,000 pages of tracts. The amount sent from Battle Creek and other State societies would probably equal half this amount, making the entire distribution of reading-matter by this Society, including what has been sent direct from the publishing houses, about twice as great as that distributed by all the State societies. The publications sent in barrels, which have gone to various seamen’s missions, bethels, hospitals, large day and Sunday-schools, etc., have been gladly received.

TREASURER’S REPORT.

Amount
Cash on hand last year, $1,243.16
Received on donations, 4,123.70
“ ” sales, 1,002.67
Total, $6,369.53
Paid for periodicals, $2,257.89
“ ” publications, 1,481.09
“ ” bound books to libraries, 113.99
“ ” ” city missions, 200.40
“History of Waldenses,” Dictionaries, Signs and Good Health binders, 1,323.95
Tract holders, 101.00
Certificates, and other expenses, 525.61
Cash on hand to balance, 365.60
Total, $6,369.53

FINANCIAL STANDING.

Amount
Cash on hand, $365.60
Value of books on hand, 650.00
Due on books sold, 132.41
“ ” pledges paid at Pacific Press, 700.00
Total net assets, $1,848.01
The Committee on Resolutions presented the following report:—
1. Resolved, That we urge all our local societies to put forth a vigorous effort to systematically work up an interest in the truth in such a portion of the territory adjoining them as they can thoroughly canvass, following it up by earnest missionary and colporter work, and that so far as consistent, all members be invited to act some part in the work.
Whereas, There are many large villages and towns in the various Conferences which we cannot hope to reach immediately with tent labor, and which are not large enough to warrant a continued effort, such as is made in the city missions; therefore—
2. Resolved, That we recommend the plan of sending two or more suitable persons, either brethren or sisters, to such places, where they can find homes with brethren, or rent rooms and board themselves, to remain long enough to thoroughly canvass the place with our publications, and do such other missionary work as may seem needful.
3. Resolved, That each year’s experience gives us increasing confidence in the plan of sending out colporters to work up, in advance, an interest in the truth in those places where it is intended to hold a tent-meeting.
4. Resolved, That we approve of the plan of family Bible-readings being held everywhere by suitable persons, and especially recommend them as an effectual means of getting the truth before the people in our city mission work.
Whereas, The parlors and reading-rooms of our best hotels offer a rare opportunity to reach the traveling public with present truth, and experience has shown that the Signs of the Times and Good Health will find many readers if placed upon the tables of these rooms; therefore—
5. Resolved, That we recommend local societies and individuals to supply these periodicals regularly to these and similar places where they will be kept and read.
Whereas, Each year’s experience gives us more confidence in the efficiency of missionary work done on ships and railroad lines; therefore—
6. Resolved, That we recommend a more general effort in this line, and especially the placing of tract and periodical distributors in railway depots and on ships and steamers, these distributors to be kept in place only as long as it is evident that they are useful, and arrangements can be made to keep them well supplied with reading-matter.
Whereas, The experience of our vigilant missionary workers has proved that good results from systematic, continued labor put forth in one locality; therefore—
7. Resolved, That we approve of the plan of each local society selecting some special territory to which to mail the Signs, and thus give it a thorough canvass before leaving it for another field.
8. Resolved, That we recommend to our branch societies the sale of the engraving “Christ the Way of Life,” in connection with other mission work, especially in the cities and larger towns.
9. Resolved, That we express our desire that enlarged illustrated editions of “Sketches from the Life of Paul” and “United States in Prophecy” be prepared expressly for the use of our canvassers and colporters, and that the titles be so changed as to attract popular attention.
Whereas, There will be representatives from all nations of the earth at the International Exposition, or World’s Fair, which opens at New Orleans next December, presenting a rare opportunity to send seeds of present truth to “every nation, kindred, tongue, and people;” therefore—
10. Resolved, That we recommend that the various branches of the work connected with the cause of the third angel’s message be represented at this assembly of the nations.
11. Resolved, That immediate steps be taken by this Society to open up a city mission in New Orleans, and to organize an efficient corps of workers under the immediate direction of the President of this Society to labor in disseminating the light of present truth, by scattering our periodicals, obtaining addresses, and such other work as the occasion may demand.
11. Resolved, That we invite the different State Societies and our institutions to provide and support the laborers, and furnish the publications to carry on this important general enterprise.
Moved and supported to adopt this report by considering each resolution separately.
Adjourned to call of Chair.
S. N. HASKELL, Pres. M. L. HUNTLEY, Sec.
(To be continued.)

LESSON FOR THE FIRST SABBATH IN DECEMBER.

See Instructor of November 19, 1884.

THE SPIRITS IN PRISON AND CHRIST’S DESCENT INTO HADES.

CRITICAL NOTES.

1 PETER 3:19, 20.—“The advocates of natural immortality are not long in finding their way to this passage. Here, it is claimed, are spirits brought to view, out of the body; for they were the spirits of the antediluvians: and they were conscious and intelligent; for they could listen to the preaching of Christ, who, by his conscious spirit, while his body lay in the grave, went and preached to them.
“Let us see just what conclusions the popular interpretation of this passage involves, that we may test its claims by the Scriptures. 1. The spirits were the spirits of wicked men; for they were disobedient in the days of Noah, and perished in the flood. 2. They were consequently in their place of punishment, the place to which popular theology assigns all such spirits immediately on their passing from this state of existence, the burning, quenchless hell of fire and brimstone. 3. The spirit of Christ went into hell to preach to them. These are the facts that are to be cleared of improbabilities, and harmonized with the Scriptures, before the passage can be made available for the popular view.
“But the bare suggestion of so singular a transaction as Christ’s going to preach to these spirits, immediately gives rise to the query for what purpose Christ should take pains to go down into hell, to preach to damned spirits there; and what message he could possibly bear to them. The day of their probation was past; they could not be helped by any gospel message: then why preach to them? Would Christ go to taunt them by describing before them blessings which they could never receive, or raising in their bosoms hopes of a release from damnation, which he never designed to grant?”
“These considerations fall like a mighty avalanche across the way of the common interpretation. The thought is felt to be almost an insuperable objection, and many are the shifts devised to get around it. . . .
“The whole issue turns on the question, When was this work performed? Some will say, ‘While they were in prison, and that means the state of death, and shows that the dead are conscious, and can be preached to.’ Then, we reply, the dead can also be benefited by preaching, and led to repentance; and then the Romish doctrine of purgatory springs at once full fledged into our creed; and not only that, but that worse than Romish purgatory, the modern doctrine of probation after death.
“But does the text affirm that the preaching was done to these spirits while they were in prison? May it not be that the preaching was done at some previous time to persons who were, when Peter wrote, in prison, or, if you please, in a state of death? So it would be true that the spirits were in prison when Peter makes mention of them, and yet the preaching might have been done to them at a former period, while they were still in the flesh and could be benefited by it. This is the view taken of the passage by Dr. Clarke. He says:—
“He went and preached! By the ministry of Noah one hundred and twenty years.”
“Thus he places Christ’s going and preaching by his Spirit in the days of Noah, and not during the time his body lay in the grave.
“The word πνευμα, spirits, is supposed to render this view of the subject improbable, because this must mean disembodied spirits; but this certainly does not follow; for the spirits of just men made perfect (Heb. 12:23) certainly means righteous men, and men still in the church militant; and the Father of spirits (Heb. 12:9) means men still in the body; and the God of the spirits of all flesh (Num. 16:22 and 27:16) means men, not in a disembodied state.”
“The preaching was certainly to the antediluvians. But why, according to the popular notion, should Christ single out that class to preach to, about twenty-four hundred years afterward, in hell? The whole idea is forced, unnatural, and absurd. The preaching that was given to them was through Noah, who, by the power of the Holy Ghost (1 Pet. 1:12) delivered to them the message of warning. Let this be the preaching referred to, and all is harmonious and clear; and this interpretation the construction of the original demands; for the word rendered in our version, ‘were disobedient’ is simply the aorist participle; and the dependent sentence, ‘when once the long-suffering of God waited in the days of Noah,’ limits the verb ‘preached’ rather than the participle. The whole passage might be translated thus: ‘In which, also, having gone to the spirits in prison, he preached to the then disobedient ones, when once [or at the time when] the long-suffering of God waited in the days of Noah.’ Christ is said to have preached, because it was Christ’s spirit in Noah. Noah was his representative; and, according to the Latin maxim, Qui facit per alium, facit per se, what one does through another, he does himself.
“But in what sense were they in prison?—In the same sense in which persons in error and darkness are said to be in prison. Isa. 42:7: ‘To open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house.’ Also Isa. 61:1: ‘The Spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the broken-hearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound.’ Christ himself declared (Luke 4:18–21) that this scripture was fulfilled in his mission to those here on earth who sat in darkness and error, and under the dominion of sin. So the antediluvians were shut up under the sentence of condemnation. Their days were limited to a hundred and twenty years; and their only way of escape from impending destruction was through the preaching of Noah.
“So much with reference to the spirits to whom the preaching was given. Now we affirm further that Christ’s spirit did not go anywhere to preach to anybody while he lay in the grave. If Christ’s spirit, the real being, the divine part, did survive the death of the cross, then—
“1. We have only a human offering as a sacrifice for our sins; and the blasphemous claim of Spiritualists is true, that the blood of Christ is no more than that of any man.
“2. Then Christ did not pour out his soul unto death, and make it an offering for sin, as the prophet declared that he would do (Isa. 53:10, 12); and his soul was not sorrowful even unto death, as he himself affirmed that it was. Matt. 26:38.
“3. The text says Christ was quickened by the Spirit; and between his death and quickening no action is affirmed of him; and hence any such affirmation on the part of man is assumption. There can be no doubt but the quickening here brought to view was his resurrection. The Greek word is a very strong one, ζωοποιεω, ‘to impart life,’ to make alive. He was put to death in the flesh, but made alive by the Spirit. Landis (p. 232) labors hard to turn this word from its natural meaning, and make it signify, not giving life, but continuing alive. It is impossible to regard this as anything better than unmitigated sophistry. The verb is a regular, active verb. In the passive voice it expresses an action received. Christ did not continue alive, but was made alive by the Spirit. Then he was for a time dead. How long?—From the cross to the resurrection. Rom. 1:4. So he says himself in Rev. 1:18, ‘I am he that liveth and was dead.’ Yet men will stand up, and for the purpose of sustaining a pet theory, rob the world’s Offering of all its virtue, and nullify the whole plan of salvation, by declaring that Christ never was dead!
“The word ‘quicken’ is the same that is used in Rom. 8:11: ‘But if the Spirit of Him that raised up Jesus from the dead dwell in you, He that raised up Christ from the dead, shall also quicken your mortal bodies by his Spirit that dwelleth in you.’ God brought again our Lord from the dead by the Holy Spirit; and by the same Spirit are his followers to be raised up at the last day. But that Christ went anywhere in Spirit, or did any action between his death and quickening, is what the Scriptures nowhere affirm, and what no man has a right to claim.
“Mr. Landis (p. 235) argues that this preaching could not have been in the days of Noah, because the events narrated took place this side of the death of Christ. Why did he not say this side the resurrection of Christ?—Oh! that would spoil it all. But the record shows upon its very face that if it refers to a time subsequent to Christ’s death, it was also subsequent to his resurrection; for if events are here stated in chronological order, the resurrection of Christ, as well as his death, comes before his preaching. Thus, 1. He was ‘put to death in the flesh;’ 2. ‘Was quickened by the spirit,’ which was his resurrection, as no man with any show of reason can dispute: and 3. ‘Went and preached to the spirits in prison.’ So the preaching does not come in, on this ground, till after Christ was made alive from the dead.
“Some people seem to treat the Scriptures as if they were given to man that he might exercise his inventive powers in trying to misunderstand or pervert them to avoid the doctrines they teach. But no inventive power that the human mind has yet developed will enable a man, let him plan, contrive, devise, and arrange as he may, to fix this preaching of Christ between his death and resurrection. If he could fix it there, what would it prove? The man of sin would rise up and bless him from his papal throne, for proving his darling purgatory. Such a position may do for Mormons, Mohammedans, Pagans, and Papists; but let no Protestant try to defend it, and not hang his head for shame. Mr. Landis says that ‘Mr. Dobney and the rest of the fraternity conveniently forget that there is any such passage [as 1 Pet. 3:19] in the word of God.’ But we cannot help thinking that it would have been well for him, and would have saved a pitiful display of distorted, not to say dishonest logic, if he had been prudent enough to forget it too.”—Man’s Nature and Destiny.

Influence Is the Exhalation of Character

By W. M. Taylor

—Sometimes “the heaviest wheat of all” may spring up from seeds dropped in an accidental way. What a motive to the maintenance of a personal holiness! The accidental is a shadow of the intentional. Influence is the exhalation of character.— W. M. Taylor.

Dr. Calhoun's Final Words on Missions

—One of the last public sayings of Dr. Calhoun was this: “If any church puts the work of missions in the corner, the Lord will put that church in a corner.”

Calamity and the Birth of Great Minds

—Times of general calamity and confusion have ever been productive of the greatest minds. The purest ore is produced from the hottest furnace, and the brightest thunderbolt is elicited from the darkest storm.—Colton.

PARENTAL INFLUENCE IN THE SABBATH-SCHOOL WORK.

By H. F. Phelps

“Influence,” says Webster, “is that invisible power known only by its effects.” So if we wish to determine the influence of a person or thing, we look for the effect of that influence. The influence of the magnet is known only as we see the effect, which is to draw, to attract. The influence of the Spirit of Christ and of the Christian religion is also known by the effect it has upon the receiver. Says Christ, the author of this religion, “And I, if I be lifted up from the earth, will draw all men unto me.” This power, or influence, is seen in that it always elevates the receiver. In this it never fails. The influence of Satan, who has always opposed the work of Christ, we also see, and recognize from its results. And what are they?—Waste, desolation, and ruin, which have been, and will ever be, visible wherever the power of evil has a foothold. If we wish to know something concerning the influence of a person in a neighborhood, we look for the effect of that influence. If a person is regarded as slack and untidy in his habits, if his promise is regarded as of no value, if he is looked upon as a busybody in other men’s matters, or if the opposite of all these, we at once determine the nature of his influence.
Coming closer home, we look to see the effect of the parent’s influence over the children, for “children are what we make them.” If in them we see, on the one hand, pride and vanity, habits of slackness and untidiness, if their tongues run riot in foolish conversation, if there is quarreling and backbiting, or if we see the opposite of all these, the young people going about with a steady firmness to do the right and resist the wrong, we know the influence of the parents.
We see, then, that our influence may be either good or bad. It may be exerted on the right or on the wrong side. So in the Sabbath-school may it be either good or bad. And it is here, again, that we have only to look at our children to become acquainted with the nature of our influence. There is no mistake in this; for children are but a faithful mirror of parental example, and will act out what we put in. This influence is known, seen, and felt in many ways; for a word, an insinuation, a look, or even occupying a neutral position, may throw an influence for or against the Sabbath-school work.
But do not the interests of the Sabbath-school center in and rest with the officers and teachers, and particularly with the superintendent? We answer emphatically, No! While we admit that upon both officers and teachers, and particularly upon the superintendent, rests a great responsibility, we also say that the success of the Sabbath-school depends largely upon the influence of parents. And parents are to a large degree responsible for its success or defeat. It is with reference to success or defeat that we look for the effect of parental influence; for the success or defeat of our Sabbath-school work will eventually be measured by the salvation or loss of our children. By this, we see that the effect of our influence will reach far into the endless ages of eternity. Then let us examine ourselves. If the children are always on time, with lessons well learned, if they are deeply in earnest in all the exercises of the school, seeming to feel that, for the time being, at least, their very all depends upon the duties of the hour, we know that their home-influence is good. And when we see these traits in the children, we need not look in vain to see the same in the parents. And if we see them in both parents and children, we feel that the success of that Sabbath-school is certain. But if on the other hand, children come late, with an untidy appearance, with poor lessons, and manifesting but little interest, seeming to regard with suspicion the requirements of the school, we look, and shall not be disappointed, to see the same spirit manifested in the parents; and we are assured that, unless there is a remedy applied, the defeat of that school is sure.
Then we are led to this conclusion, that officers and teachers may feel the importance of the work, and, feeling it, may work and lift with all their power, but their efforts may nevertheless be defeated by parental influence. We also come to another conclusion; that we need not come out in open opposition to the Sabbath-school work to exert such an influence as to defeat its object; but we may sow the seeds of ruin and desolation by silent and unseen influence,—seen only in its effect. But when we try to lift the veil, and realize that the effects of our influence reach away into the unseen world, that it will affect the spiritual welfare and eternal destiny of our children for weal or for woe, we exclaim, “How very careful we should be of our influence!”
Beloved brethren, what has been our influence in the past? what is it for the present? and what will it be in the future? God help us that it may be what it should be. May parents so guard their influence that they may build up the Sabbath-schools, and may God bless our Sabbath-schools, is my prayer. H. F. PHELPS.
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