Earlier text: A LESSON ON GRATITUDESKETCHES OF SABBATH-SCHOOL HISTORY.—NO. 8.
By C. C. L.
The revival of interest in the Sabbath-school work, spoken of in the last number, seems to have begun upon the Pacific coast. At the Yountville, Cal., camp-meeting of September, 1877, the Sabbath-school interests received more than usual attention; and an address was delivered by Bro. J. E. White, which was published in the Signs and reproduced in the REVIEW. The result was that in October of the same year the California Sabbath-school Association was formed, being the first State Association organized. From that time associations were rapidly formed in other Conferences, until at the close of 1878 there were about twenty State organizations. In the autumn of that year, at the camp-meeting in Battle Creek, the General Sabbath-School Association was formed to take the general oversight of the Sabbath-school work. At this time also the first camp-meeting Sabbath-school was held. That which with many fears was tried as an experiment at the Battle Creek camp-meeting in 1878, has now become an established custom in connection with all our camp-meetings. A model Sabbath-school is held Sabbath morning, to engage in which the entire encampment is organized into classes, teachers are appointed and drilled for their work, teachers’ meetings held, and every means taken to make the school a model for the instruction of all the Sabbath-school workers who may be assembled. These model schools have proved very successful, and they increase in interest and importance each year. The publication in 1878 of the “Song Anchor” was a great help to the Sabbath-schools. Before this they used the hymn book or some Sunday-school singing book. The former, not intended for the Sabbath-school use, was not well adapted to its wants; and the latter contained many sentiments regarded by our people as erroneous. The “Song Anchor” removed both these difficulties; and, being furthermore a book of great merit, as acknowledged by good critics, it became at once deservedly popular, and is now used by the most of our schools. By the commencement of 1879 the interest in the Sabbath-school work had become so great that it was found necessary to issue the Instructor weekly. A Sabbath-school department was again opened, in which two series of lessons were begun from the pen of Bro. Bell. Some idea of the rapid increase of interest which had taken place during the years 1877 to 1879 may be gained from the following comparison: A careful examination of the volume of the REVIEW for 1877 shows that the Sabbath-school work was mentioned thirty-three times, while a like examination of the REVIEW for 1879 reveals two hundred and thirty-nine such references. These included all the references to Sabbath-school work made by ministers in their reports of labor, which proves that up to the time of this revival, comparatively little interest had been taken by ministers in this branch of the work. At the present time the Sabbath-school work is in a comparatively prosperous condition; and it has proved a great blessing to the churches in keeping the young people from the world, and in adding interest to the Sabbath meetings. Wherever a little church is found, there will also be found the Sabbath-school; and its sessions are often the most interesting part of the Sabbath services. The schools are furnished with a graded series of lessons covering the historical portions of the Old Testament and the gospels, for the younger scholars; and in the Instructor doctrinal lessons are published weekly for the more advanced portion of the school. While a few years ago lessons were published in the Instructor only, we have now in addition a Sabbath-school department in the REVIEW, Signs, and Present Truth (English publications), and also in the German, Swedish, Danish, and French papers; and the present year witnesses the advent of a new journal published by the General Sabbath-School Association, and called the Sabbath-School Worker. Its object is to discuss methods and plans of Sabbath-school work, and to note its progress. Most of the schools are supplied with maps, blackboards, dictionaries, and other helps, and the introduction of these necessaries into other schools is going on as rapidly as possible. Early in 1879 the General Association made its first report, to which sixteen State Associations had contributed. This report gave 287 schools, with 9,046 members, and $359.58 donations. The report for the first quarter of 1880 showed 485 schools, 13,860 members, and $766.52 donations. The report for the last quarter of 1884 shows 636 schools, a membership of 17,439, and contributions to the amount of $1,203.86, twenty-five State Associations reporting. That the blessing of Heaven may attend the Sabbath-school work in the future, making it instrumental in the better instruction of the church concerning the word of God, and in the conversion of many of the dear children, is the prayer of the writer as he closes what has been to him a delightsome task. C. C. L. ENTHUSIASM
By Eliza H. Morton
The dull, careless, unconcerned teacher casts a cloud of indifference over his pupils, while the live, energetic instructor infuses some of his own stirring, cheerful spirit into the souls of those with whom he comes in contact. This is noticeable in common schools and more apparent in Sabbath-schools. Enthusiasm does not necessarily consist of noise, loud talk, and bluster. A holy zeal kindled by study, by prayer, by love, and by the Spirit of God, will manifest itself in the face and manner; and though the words be few, they will be strong in their power and find a resting place in hearts. The young cannot fail to feel the interest of an earnest educator, and at times will be touched to tenderness by his influence. Enthusiasm may be engendered by throwing the whole soul into the work and making it a part of the life. The possibilities that lie before the Sabbath-school teacher are manifold. Who can estimate the force of a kindly word? Who can measure the gathering power of a godly life? Who can tell the value of a human soul? Oh, for an enthusiasm like that which moved the heart of the Redeemer, and through him moved the world! Truth Crushed to Earth Will Rise Again
— “Truth crushed to earth will rise again.” LESSON FOR THE FIRST SABBATH IN MAY.
(See Instructor of April 22, 1885.) The Inheritance of the Saints.
The leading topics are repeated each week that the student may have constantly before his mind the outline of the entire ground passed over. By little persevering effort this outline may be filled and the whole subject kept fresh in mind. The Dominion Lost through Sin. Consequences of Adam's Sin. II. The Promise (continued). In order to make the promise more emphatic the Lord said he had sworn by himself that he would accomplish it. Gen. 22:16. At this time an addition was made to the promise that Abraham's seed should “possess the gate of his enemies.” Gen. 22:7. 4. As we have before seen (Gen. 18:19), the promise was given to Abraham because of obedience. Gen. 22:19. 5. According to Stephen's testimony this promise was never realized by Abraham. Acts 7:5. 6. But the promises of God are sure (2 Cor. 1:20; 2 Pet. 3:9); therefore we must conclude that in some way this promise will yet be fulfilled, and Abraham and his seed will possess the land. THE JUDGMENT OF THE GREAT DAY.
The saints having been received into paradise, into the presence of the Father, and having partaken of the marriage supper of the Lamb, as already set forth, they are ready, in conjunction with their Redeemer, to enter upon the Judgment of the wicked world, which is now committed to their hands. The sitting of the saints in Judgment must begin after they have been themselves accepted of the Father through Jesus Christ, but before the sentence, “Depart, ye cursed,” is pronounced by the Saviour upon the wicked whose cases are considered in this Judgment. The following texts bring to view this great Judgment work of the saints:— Dan. 7:21, 22: “I beheld, and the same horn made war with the saints, and prevailed against them; until the Ancient of days came, and JUDGMENT WAS GIVEN TO THE SAINTS OF THE MOST HIGH; and the time came that the saints possessed the kingdom.” 1 Cor. 4:5: “Therefore judge nothing BEFORE THE TIME, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the heart: and then shall every man have praise of God.” 1 Cor. 6:1–3: “Dare any of you having a matter against another, go to law before the unjust and not before the saints? Do ye not know that THE SAINTS SHALL JUDGE THE WORLD? and if the world SHALL BE JUDGED BY YOU, are ye unworthy to judge the smallest matters? Know ye not that WE SHALL JUDGE ANGELS? how much more things that pertain to this life?” Rev. 20:4–6: “And I saw thrones, and they sat upon them, and JUDGMENT WAS GIVEN UNTO THEM; and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshiped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands, and they lived and reigned with Christ a thousand years. But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection. Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power; but they shall be priests of God and of Christ, and shall reign with him a thousand years.” We have presented these texts together that the reader might have before him at one view the testimony of the Scriptures on this important point. Let us examine them briefly in order. The text first quoted declares plainly that the saints are to have a work of Judgment committed to them. But, as already noticed, this cannot be placed in their hands till they have themselves passed that investigative Judgment which decides all cases, and shows that they are accepted of God. All cases having therefore been decided for life or death, the Judgment work of the saints cannot relate to the salvation or damnation of those who are judged by them, but solely to the determination of the measure of their guilt. The second text forbids on the part of the church the work of Judgment “before the time.” This plainly implies that when the appropriate time does come, then this work is to be done by those who at present are forbidden to do it. And that time will be reached when this prohibition expires; and this is limited by the words, “Until the Lord come.” This must refer to the second coming of Christ, and locates the Judgment work of the saints immediately subsequent to that event. That the decisions which they will render will be correct, is guaranteed in the promise that the Lord shall “bring to light the hidden things of darkness, and make manifest the counsels of the heart.” This will no doubt be accomplished by placing in the hands of the saints the books of record which contain an accurate statement of the deeds of those to be judged by them. Barnes in his note on this text makes this remark:— “‘And then shall every man have praise of God.’ The word here rendered praise (ἔπαινος) denotes in this place reward, or that which is due to him; the just sentence which ought to be pronounced on his character. It does not mean, as our translation would imply, that every man will then receive the divine approbation—which will not be true; but that every man shall receive what is due to his character, whether good or evil. So Bloomfield and Bretschneider explain it.” The third text states in the most explicit manner, “that the saints shall judge the world.” As it occurs in the same epistle which forbids this judgment “before the time, until the Lord come,” it is manifest that this is a work which the saints enter upon immediately after they have been exalted to reign with Christ. The nature of the Judgment which the saints are to decide is clearly determined by two facts: 1. It is rendered by the saints after the Lord has brought to light the hidden works of darkness, and made manifest the counsels of the heart; 2. It is said in this same passage and in the same manner, that the saints “shall judge angels,” meaning of course those angels that have sinned, whose cases are presented in the following texts:— 2 Pet. 2:4: “For if God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be RESERVED UNTO JUDGMENT.” Jude 6: “And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness UNTO THE JUDGMENT OF THE GREAT DAY.” These two facts are decisive as to the nature of the Judgment which the saints are to engage in when exalted at Christ’s right hand. They are not to be judges over men in a state of probation, something as the ancient judges of Israel were raised up to rule over God’s ancient people; but their Judgment is to be rendered in the case of wicked men when the Lord brings “to light the hidden things of darkness,” and it is to be exercised alike in the case of sinful men, and fallen angels. It is not a Judgment to determine the guilt or innocence of the parties to be judged; for the guilt of the angels was virtually pronounced to be unpardonable when they were cast out of heaven, and delivered to chains of darkness, i. e., to utter despair, and the hopeless bondage of their own sins. And as to wicked men, their lost condition is determined by the investigative Judgment, before Judgment is passed upon them by the saints; and their condition is declared by the resurrection and translation of the just, which separates and sets upon the left hand all others as unworthy of everlasting life. And the fact that the saints thus sit in Judgment to determine the measure of every wicked man’s guilt, is the most absolute proof that all the wicked will have a resurrection to consciousness; that they will awake to shame, as declared by the prophet Daniel (12:2), and that God, when he renders to every man according to his deeds, designs, as the apostle Paul declares in Rom. 2:5–9, to inflict “tribulation and anguish” upon every soul of man that doeth evil. In reference to the text we are now considering (1 Cor. 6:2), and in harmony with the view here presented, Dr. Bloomfield remarks:— “Upon the whole, there is, after all, no interpretation that involves less of difficulty than the common one, supported by some Latin Fathers, and, of modern divines, by Luther, Calvin, Erasmus, Beza, Casaubon, Crellius, Wolf, Jeremy Taylor, Doddridge, Pearce, Newcome, Scott, and others, by which it is supposed that the faithful servants of God, after being accepted in Christ, shall be in a certain sense assessores judicii, by concurrence, with Christ, and being partakers of the Judgment to be held by him over wicked men and apostate angels; who are, as we learn from 2 Pet. 2:4; Jude 6, reserved unto the Judgment of the last day.” On the same text Dr. Barnes presents this comment:— “Grotius supposes it means that they shall be first judged by Christ, and then act as assessors to him in the Judgment, or join with him in condemning the wicked.” We now come to the fourth and last text (Rev. 20:4) relative to this Judgment by the saints. This is a very remarkable one. It shows that the resurrection of the just precedes the work of Judgment by them. It elevates them to thrones of Judgment, where they live and reign with Christ during the period between their own resurrection and that of “the rest of the dead.” It measures the space of time to be occupied in this vast work; namely, a thousand years! And this period is certainly none too long for the examination of the books containing the deeds of all wicked men and fallen angels, even though all the saints engage in it, as we have learned that they will. In this statement respecting the “thrones,” there is evident allusion to Dan. 7:9, which speaks of the “thrones” being “cast down,” or more correctly rendered “were placed,” or “set up,” as many critics affirm. These thrones were “placed” those who were to engage in the work of Judgment when the Ancient of days took his seat as Judge in the second apartment of the heavenly temple, the cleansing of the sanctuary, or the investigative Judgment, began. And when at last “Judgment” was committed to the hands of the saints of the Most High, and they are able to enter into the temple, the pouring out of the plagues (Rev. 15:8), it appears that they sit upon these very thrones, and the Saviour at their head, finish the work of Judgment, as indicated in the texts before us. In this exalted state they are priests to God and to Christ, not as mediators with them in behalf of wicked men, but as worshipers of God and the Lamb, even as Christians in their mortal state are a royal priesthood, to offer up spiritual sacrifices acceptable to God by Jesus Christ. 1 Pet. 2:5, 9. A BROTHER has sent us a clipping from a paper calling itself “Herald of Truth,” wherein the editor undertakes to warn his readers against Seventh-day Adventists. 1. He first accuses them of spreading “corrupt and unscriptural doctrines.” The verb “corrupt” means, according to Webster, “to change from good to bad; to vitiate; to deprave; to pervert; to make base; to defile; to entice; to bribe.” If this charge is true, then the doctrine we teach makes people corrupt, depraves, debases, and defiles them. But does it? Where can an instance be found? Is not the standard of morality in heart and life, in everything that pertains to social and Christian duties, to purity, sobriety, temperance, and all other virtues, as high as that of the Bible itself, embracing as it does “the commandments of God and the faith of Jesus”? Remember we are speaking only of doctrines. If these are good and the charge above noticed is false, how can the paper which makes them call it a “Herald of Truth”? 2. It charges them, secondly, with “trying to bring men back to the Mosaic dispensation.” In this the editor of the Herald betrays his utter ignorance of what we do teach; for everyone who knows anything of S. D. Adventist doctrine knows that it draws the very sharpest distinction between the dispensations, showing that the former has passed away, ceasing at the cross, and Christians are under no obligations to it whatever. In this it is certainly not a “Herald of Truth.” 3. “Instead of teaching them to observe the Lord’s day in commemoration of the resurrection of Christ, as the apostles and the early Christians did.” This quotation connects with number 1. In this we score three more falsehoods: First, we do not teach people to observe the Lord’s day, for we do teach them to observe it—not, however, Sunday; for Sunday is not the Lord’s day. Secondly, that Sunday is the Lord’s day; which it is not. Thirdly, that the apostles and early Christians taught men to observe that day in commemoration of the resurrection of Christ. They taught no such thing, and not a hint of anything of the kind can be found in the Scriptures nor in any early Christian writer for over two hundred years after the birth of Christ. These assertions have been set afloat in the theological world, and men flip-flap them from lip to lip without thought and without sense. There is not a word of truth in any of it. Here again it is nothing but a “Herald of Truth.” 4. “Many are led to discard all obligations to the day of rest, and work on both Saturday and Sunday; and as a result we see Sabbath desecration, failure to attend public worship, and many baneful demoralizing influences being brought to bear upon the community where these people labor.” This is a charge that is often made. It always trenches itself behind general statements, but fails to present the proof. It is inconsistent with itself; for our work is to build up. We tear nothing down without putting something better in its place. Those who are particularly influenced by our teaching are positively influenced; that is, they are turned to the observance of the divine Sabbath in place of the human. It may be said that men believe our teaching, and are persuaded we have the truth so far as to give up Sunday-keeping, but there suddenly stop short, and refuse our teaching with reference to Sabbath-keeping, and thereby show that they are not governed by249 principle, but are willing to avail themselves of any excuse, however hypocritical it may be, to throw off responsibility. In this case their characters are not changed, but only developed. They are no worse than they were before. They also teach that after death the soul lies in the grave with the body until the resurrection. This, though not so direct a misstatement as others, is nevertheless almost equally calculated to deceive; for it proceeds upon the supposition that we recognize man as having such a soul as is popularly dreamed of, and hold that it dies simultaneously with the body, and lies in the grave as a dead entity separate from it. Whereas, as we understand the Scriptures, they teach no such duality of man; and consequently such a representation is an utter perversion. In regard to the immediate personal appearing of Christ upon earth they have in past years gone to the wildest extremes, and have set days and times when Christ should appear in direct opposition to the teachings of Christ, and proved themselves false prophets on every occasion, because Christ says that no man, not even the angels, but God knows the day and the hour when these things come to pass.” We have an untruth more inexcusable than the others. Seventh-day Adventists have set a time—a day or a month, or even a year—for the Lord to appear. Those who know anything know that rejection of time is one of our cardinal points in the exposition of prophecy. Our very faith forbids it; and we never can set a time till we change our whole system of belief. How gross a misrepresentation the foregoing statement is, the reader can therefore judge. If it be pleaded in extenuation of such a course, the Herald does not know the difference between Seventh-day Adventists and other Adventists who are time-setters, we answer, Let it then bear the disgrace of being a public journal on a capital stock of ignorance, and the shame of heedlessly and dishonestly heralding that out as truth, which the slightest investigation would have shown to be false. How much worse than it would be to assert deliberately what it knows to be untrue? Let it be silent about that of which it knows nothing. We submit to the reader, taking this as a specimen of its teaching, whether or not to change its name from Herald of Truth, which it does herald. The article closes with a few good exhortations which we wish it might itself follow: 1. “Hold fast to the teachings of the Saviour.” So say we: “I will give a handsome reward for all the good it has ever taught in favor of Sunday-keeping.” 2. “Be slow to accept new doctrines.” So say we: “Let us look back to the past, and there on the threshold of the great apostasy in the church, Sunday-keeping was a ‘new doctrine.’ It ought to have been rejected. It ought to be so still. The Herald failed to see this fact. It should enlarge its horizon and take a broader view. 3. ‘Prove all things by the word of God.’” So say we. But the Herald will find, upon a little candid investigation, that the word of God furnishes no proof for a weekly Sabbath, the immortality of the soul, the conscious state of the dead, eternal torment, sprinkling for baptism, a temporal millennium. We shake our garments entirely free from all the defilement of its great slough of errors. The Church: What the Word Ekklesia Means
By J. H. W.
The word “church,” in the New Testament, is always from ekklesia, which is defined, “an assembly.” Heb. 2:12—“In the midst of the church will I sing praise unto thee”—is quoted from Ps. 22:22, where congregation is used. The original in the Hebrew is kah-hal, which also is defined, “an assembly.” But Gesenius says it is used “mostly for religious purposes.” That is, kah-hal generally refers to an assembly or a congregation of the saints. And the same is true of ekklesia in the New Testament. It is used one hundred and fifteen times, and of these it refers to the assembly of God’s people, or the church, one hundred and twelve times, and is so rendered. The three exceptional cases are found in Acts 19:32, 39, 41, where it is rendered assembly, and does not refer to the church. Of the word ekklesia Pickering’s Lexicon says: “A meeting or regular assembly of the people, distinguished into ranks and orders, in contradistinction from agora, a mixed and promiscuous assemblage.” This is truth, which any one can verify by reading the New Testament. The church is a “regular assembly,” not an irregular, occasional, or promiscuous assembly. That it has rank and orders, shows that it is an organized body, meeting from time to time by regular appointment. Thus, there was a church in Corinth, in Ephesus, in Galatia, etc. And that they were regular assemblies or organized bodies, is shown in that they were bodies of continuance with permanent officers set apart to certain duties. When Paul and Barnabas went to the work to which the Lord called them, they “ordained elders in every church.” Acts 14:23. The churches also had a regular membership; each member being known as such to the officers and to the fellow-members. This is evident—it is necessarily so; for there cannot exist a regular assembly, an organized body, with permanent officers, without a regular membership. It is also shown by the directions given. They were to withdraw themselves from every one that walked disorderly. 2 Thess. 3:6. Of certain ones it was ordered: “Put away from among yourselves that wicked person.” 1 Cor. 5:13. “A man that is an heretic [schismatic], after the first and second admonition, reject.” Titus 3:10. And this shows that, as an organized body, the church has a certain authority over its own membership; that is, it has the power of discipline. Thus, the Saviour himself said, in case of offenses:— “If thy brother shall trespass against thee, go and tell him his fault between thee and him alone; if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church; but if he neglect to hear the church, let him be unto thee as an heathen man and a publican.” Matt. 18:15-17. This is the original of Paul’s injunction to withdraw yourselves from, or put away from among you, the disorderly and the wicked. To neglect or refuse to hear the church is a grievous offense, because the church is composed of God’s own children, who bear responsibilities, and are granted exalted privileges, from the throne of heaven; it “is the church of the living God, the pillar and ground [stay or support] of the truth.” 1 Tim. 3:15. And all this shows that the church is not only clothed with the power of discipline, but upon it is laid the duty of discipline. This is a most sacred duty, to be discharged with great care and humility. Discipline is necessary. The word of God is given for reproof and for correction, as well as for doctrine; without correction there will be no real instruction in righteousness. 2 Tim. 3:16. Human nature is refractory and self-willed. And not all are converted who profess the faith. The church is a household (Gal. 6:10; Eph. 2:19); the members need training, instruction, and help, as children. And inasmuch as it has officers, the order is given, “Let the elders that rule well be counted worthy of double honor,” 1 Tim. 5:17. And to the ruler it is said: “He that ruleth [let him do it], with diligence.” Rom. 12:8. Although there are officers and rulers in the church, the final decision of cases of discipline is left with the body. “If he shall neglect to hear them, tell it unto the church; but if he neglect to hear the church, let him be unto thee as an heathen man and a publican.” The officers themselves are selected by the body. Acts 6:3-5. The authority is in the body; but it must be remembered that the officers are of the body, and if they are qualified for their position their judgment should be respected; indeed, the very idea of their being officers, and even rulers, shows that they should be respected because of their position. Paul admonishes the church “to know them which labor among you, and are over you in the Lord, and admonish you; and to esteem them very highly in love for their work’s sake.” 1 Thess. 5:12, 13. There are several officers that belong to a local church:— First, elders, who may also be known by other titles, according to the work which their talents or circumstances will enable them to do. He should “rule well,” and he may be a “teacher” or “help,” and he may do the work of a “pastor.” All these are “set in the church,” and to some extent the elder must discharge the duty implied in all these titles, for it must be evident to every reader of the New Testament that the elder is not always spoken of by the same title. Secondly, deacons, to whom is assigned a specific work as a “help,” but mostly in secular or temporal matters. These are ordained officers. Thirdly, clerks; of these there is no mention made in the Scriptures. But as the deacons were appointed when they became necessary, so these are appointed of necessity. Every church must keep account of its own members, and should keep a record of its doings, and specially of its exercise of discipline. This can best be done by an appointed clerk; indeed, it cannot be done without a clerk. Therefore we must consider that they are a necessity. There are other officers that do not belong to local churches, such as apostles, prophets, and evangelists. Of these we do not speak at present. THE GREAT DELIVERANCE.
By R. F. Cottrell
It was a great deliverance which God wrought for Israel at the Red Sea. He had shown his wonders in Egypt, sending plague after plague upon the oppressors of his people, until they were willing to let Israel go; nay, urgent to send them out in haste. But after their departure Pharaoh hardened his heart once more, and pursued them with his army. The people of Israel were brought into a strait; the sea was before them, their enemies behind ready to swallow them up, and they saw no way of escape. But in their extremity God opened the sea before them, and they passed on to the other shore; and their enemies pursuing were all drowned in the sea. Then was sung the song of Moses, the song of their deliverance. Safe from their pursuers they could sing: “The Lord hath triumphed gloriously, the horse and his rider hath he thrown into the sea.” There is yet to be a deliverance of the people of God greater and more glorious than that at the Red Sea, when the song of Moses shall be blended with the song of the Lamb. Rev. 15:2-4. The Israel of God will soon be brought into a position no less perilous than was that at the Red Sea. The decree of death will be issued against them (Rev. 13:15-17); but their deliverance will as certainly follow. They will be translated to Mount Zion and the sea of glass, which is before the throne of God in heaven. Rev. 14:1-5; 15:2. Of the distress which shall come upon the people of God just before their final deliverance, the prophet says: “Alas! for that day is great, so that none is like it; it is even the time of Jacob’s trouble; but he shall be saved out of it.” Jer. 30:7. It will also be the time of Elijah’s trouble. God determined to translate Elijah, as he is soon to translate the faithful remnant of his church in these last days. Elijah had boldly vindicated the commandments of God against the worship of Baal (1 Kings 18:17, 18), as they are now being vindicated against the worship of the beast—the antitypical Baal, the Roman power which has thought to change the times and laws of God. Dan. 7:25. He had called upon Israel to choose at once whether they would serve God or Baal (1 Kings 18:21), as the last message from heaven is now calling upon all to choose between the worship of the beast and the commandments of God. Rev. 14:9-12. But after he had thus vindicated the Lord of hosts, his life was sought by “that woman Jezebel” who had introduced the worship of Baal in Israel (1 Kings 16:31), and had slain the prophets of the Lord (chap. 18:4), of whom we have a true antitype in this dispensation (Rev. 2:20) in that church which adopted the idolatry of paganism,250 and became drunken with the blood of saints. Rev. 17:5, 6. Elijah, when his life was threatened by the woman, fled into the wilderness, as the remnant of the church will do when their testimony in favor of the commandments of God is finished, and there he resigned the hope of translation and desired to die. 1 Kings 19:1-4. Said he, “It is enough; now, O Lord, take away my life; for I am not better than my fathers.” His fathers had died, and he was no more worthy of translation than they. The sentence of death was out against him; and he would rather die in the wilderness at the hand of the Lord, than fall by the hand of his fierce and cruel persecutor. Brethren, we look forward for translation; but in the time of trouble and fierce persecution the thought will doubtless be, Blessed are the dead who have died in the Lord. But Elijah was translated; and so the remnant of the church will be. After they have drank of the cup, they will share in the glory of their Lord. They will share with him in a greater triumph than earth has ever celebrated on the return of her victorious heroes. The “triumphal arch” will be the gate of heaven. The “everlasting doors” will be opened to the “King of glory, the Lord strong and mighty, the Lord mighty in battle;” and he will bring in the redeemed hosts “with songs and everlasting joy upon their heads; they shall obtain joy and gladness, and sorrow and sighing shall flee away.” Oh, to be one who shall see that triumphal deliverance! R. F. COTTRELL. The evangelistic department of the W. C. T. U. One division is devoted to the “Suppression of [Sunday] Desecration,” Superintendent, Mrs. R. Bateham, Painesville, Ohio. The method proposed is to set forth “the religious, scientific, and other reasons for hallowing the Lord’s day, by leaflets, press articles, Band of Hope teachings, petitions to corporations, etc.” One of our sisters in this State writes that the local organization of her town has adopted the line of action recommended; and if this shall be done in each of the 10,000 W. C. T. U. organizations in this country, it means no small agitation of the Sunday question the coming year. All ministers are to be requested to devote to this object, one sermon, one prayer-meeting, and one S. S. session, the present year; and all Christians, the world around, are requested to unite in prayer each Saturday evening through the year for the better observance of the Lord’s day. The International Sabbath Association, Philadelphia, are advertised to furnish leaflets to Jews, Catholics, etc.