Earlier text: General ArticlesTHOUGHTS ON DANIEL.
By U. Smith
CHAPTER VIII.—THE RAM, HE-GOAT, AND LITTLE HORN.
VERSE 13. Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? 14. And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. The Time. These two verses close the vision proper of chapter 8; and they introduce the one remaining point which of all others would naturally be of the most absorbing interest to the prophet, and to all the church; namely, the time the desolating powers previously brought to view were to continue. How long shall they continue their course of oppression against God's people, and of blasphemy against high Heaven? Daniel, if time had been given, might perhaps have asked this question himself, but Heaven is ever ready to anticipate our wants, and sometimes to answer, even before we ask. Hence, two celestial beings appear upon the scene, holding a conversation, in the hearing of the prophet, upon this question which it is so important that the church should understand. Daniel heard one saint speaking. What this saint spoke at this time we are not informed; but there must have been something either in the matter or the manner of this speaking which made a deep impression upon the mind of Daniel, inasmuch as he uses it in the very next sentence as a designating title, calling the angel "that certain saint which spake." He may have spoken something of the same nature as that which the seven thunders of the Apocalypse uttered, Rev. 10:3, and which, when John was about to write, he was restrained, for some good reason, from so doing. But another saint asked this one that spake an important question: How long the vision? and both the question and the answer are placed upon record, which is prima facie evidence that this is a matter which it was designed that the church should understand. And this view is further confirmed by the fact that the angel did not ask this question for his own information, inasmuch as the answer was addressed to Daniel, as the one whom it chiefly concerned, and for whose information it was given. "And he said unto me," said Daniel, recording the answer to the angel's question, "Unto two thousand and three hundred days; then shall the sanctuary be cleansed." The Daily Sacrifice. We have proof in verse 13, that sacrifice is the wrong word to be supplied in connection with the word daily. If the daily sacrifice of the Jewish service is here meant or in other words, the taking away of that sacrifice, as some suppose, which sacrifice was at a certain point of time taken away, there would be no propriety in the question, How long the vision concerning it? This question evidently implies that those agents or events to which the vision relates, occupy a long series of years. Continuance of time is the central idea. And the whole time of the vision is filled by what is here called the daily and the trasgression of desolation. Hence the daily cannot be the daily sacrifice of the Jews, the taking away of which, when the time came for it, occupied comparatively but an instant of time. It must denote something which occupies a series of years. The word here rendered daily, occurs in the Old Testament, according to the Hebrew Concordance, one hundred and two times, and is, in the great majority of instances, rendered "continual," and "continually." The idea of sacrifice does not attach to the word at all. Nor is there any word in the text which signifies sacrifice. It is wholly a supplied word, the translators putting in that word which their understanding of the text seemed to demand. But they evidently took an erroneous view, the sacrifices of the Jews not being referred to at all. We therefore suggest, as being more in accordance with both the construction and the context, that the word daily refers to a desolating power, like the transgression of desolation with which it is connected. Then we have two desolating powers, which for a long period oppress, or desolate, the church. The Hebrew, hittamid, vehappesha shomam justifies this construction; the last word, shomam, desolation, being the leading word, in the construct state, and having a common relation to the two preceding nouns, "the perpetual" and "the transgression," which are connected by the conjunction "and." Literally it may be rendered, "How long the vision (concerning) the continuance and the transgression of desolation," the word desolation being related to both continuance and transgression, as though it were expressed in full, "the continuance of desolation and the transgression of desolation." By the continuance of desolation, or the perpetual desolation, paganism through all its long history is meant; and by "the transgression of desolation" is meant the papacy. The phrase describing this power is stronger than that used to describe paganism. It is the transgression (or rebellion, as the word also means) of desolation; as though under this period of the history of the church, the desolating power had rebelled against all restraint previously imposed upon it. From a religious point of view, the world has presented only these two phases. Hence, although three earthly governments are introduced in the prophecy, as oppressors of the church, they are here ranged under two heads; the daily, and the transgression of desolation. Medo-Persia was pagan; Grecia was pagan; Rome in its first phase was pagan; these all composed the daily; then comes the papal form, which was to be the leading persecuting power to the end of time, a marvel of Satanic craft and cunning, an incarnation of fiendish bloodthirstiness and cruelty. No wonder the cry has gone up from suffering martyrs, from age to age, How long, O Lord, how long? And no wonder the Lord, in order that hope might not wholly die out of the hearts of his down-trodden, waiting people, has lifted before them the vail of futurity, showing them the consecutive events of the world's history, till all these persecuting powers should meet an utter and everlasting destruction, and giving them glimpses beyond, of the unfading glories of their eternal inheritance. The Lord's eye is upon his people. The furnace will be heated no hotter than necessary to consume the dross. It is through much tribulation we are to enter the kingdom; and the word tribulation is from tribulum, a threshing sledge. Blow after blow must be laid upon us, till all the wheat is beaten free from the chaff, and we are made fit for the heavenly garner. But not a kernel of wheat shall be lost. Says the Lord to his people, Ye are the light of the world, the salt of the earth. In his eyes, there is nothing else of consequence or importance on the earth. Hence the peculiar question here asked, How long the vision respecting the daily and the transgression of desolation—concerning what? the glory of earthly kingdoms? the skill of renowned warriors? the fame of mighty conquerors? the greatness of human empire? No; but concerning the sanctuary and the host,—the people and worship of the Most High. How long shall they be trodden underfoot? Here is where all Heaven's interest and sympathy are enlisted. He who touches the people of God, touches not mere mortals, weak and helpless, but Omnipotence; he opens an account which must be settled at the bar of Heaven. And soon all these accounts will be adjusted, the iron heel of oppression will itself be crushed, and a people will be brought out of the furnace, prepared to shine as the stars forever and ever. To be one who is an object of interest to heavenly beings, one whom the providence of God is engaged to preserve while here, and crown with immortality hereafter—what an exalted position! How much higher than that of any king, president, or potentate of earth! Reader, are you one of the number? Respecting the 2300 days, introduced for the first time in verse 14, there are no data in this chapter from which we can determine their commencement and close, or tell what portion of the world's history they cover. We are obliged, therefore, for the present, to pass them by. Let the reader be assured, however, that we are not left in any uncertainty concerning those days. The declaration respecting them is a part of a revelation which is given for the instruction of the people of God, and is consequently to be understood. They are spoken of in the midst of a prophecy which the angel Gabriel was commanded to make Daniel understand; and which instruction we may be certain that the angel at some time carried out, and hence that somewhere the necessary information is given respecting this important period. We shall look for something further on this point in subsequent portions of the prophecy of Daniel; and we shall find that the mystery which hangs over these days in this chapter, is dispelled in the next. Connected with the 2300 days is another object of equal importance, which now presents itself for investigation; namely, the sanctuary; and with this is also connected the subject of its cleansing. As we examine these subjects, we shall see the importance of having an understanding of the commencement and termination of the 2300 days, that we may know when the great event called the cleansing of the sanctuary is to transpire; for all the inhabitants of earth, as will in due time appear, have a personal interest in that solemn work. Several objects have been claimed by different ones as the sanctuary here mentioned: 1. The earth. 2. The land of Canaan. 3. The church. 4. The sanctuary, the "true tabernacle, which the Lord pitched and not man," which is "in the Heavens," and of which the Jewish tabernacle was a type, pattern, or figure. Heb. 8:1, 2; 9:23, 24. These conflicting claims must be decided by what the Scriptures say on the subject; and fortunately its testimony is neither meager nor ambiguous. 1. The word sanctuary occurs in the Old and New Testaments one hundred and forty-four times, and from the definitions of lexicographers, and its use in the Bible, we learn that it is used to signify a holy or sacred place, a dwelling-place for the Most High. If, now, the earth is the sanctuary, it will answer to the definition, and the Bible will somewhere speak of it as such. But we do not find a single characteristic pertaining to this earth which will satisfy the definition. It is neither a holy nor a sacred place, nor is it a dwelling place for the Most High. It has no mark of distinction except as being a revolted planet, marred by sin, and scarred and withered by the curse. Moreover it is nowhere in all the Scriptures called the sanctuary. Only one text can be produced in favor of this view, and that only by a false application. Isa. 60:13, says: "The glory of Lebanon shall come unto thee, the fir tree, the pine tree, and the box together, to beautify the place of my sanctuary; and I will make the place of my feet glorious." This language undoubtedly refers to the new earth; but even that is not called the sanctuary, but only the place of the sanctuary, just as it is called the place of the Lord's feet; an expression which probably denotes the continual presence of God with his people, as it was revealed to John when it was said: "Behold the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God." Rev 21:3. All that can be said of the earth, therefore, is, that when renewed it will be the place where the sanctuary of God will be located. It can present not a shadow of a claim to being the sanctuary at the present time, or the sanctuary of the prophecy. 2. Is the land of Canaan the sanctuary? So far as we may be governed by the definition of the word, it can present no better claim than the earth, to that distinction. If we inquire where in the Bible it is called the sanctuary, a few texts are brought forward which seem to be supposed by some to furnish the requisite testimony. The first of these is Ex. 15:17. Moses, in his song of triumph and praise to God after the passage of the Red Sea, exclaimed: "Thou shalt bring them in, and plant them in the mountain of thine inheritance, in the place, O Lord, which thou hast made for thee to dwell in, in the sanctuary, O Lord which thy hands have established." A writer who urges this text, says, "I ask the reader to pause, and examine and settle the question most distinctly, before he goes further—What is the sanctuary here spoken of?" We think it would be safer for the reader not to attempt to settle the question definitely from this one isolated text, before comparing it with other scriptures. Moses here speaks in anticipation. His language is a prediction of what God would do for his people. Let us see how it was accomplished. If we find, in the fulfillment, that the land in which they were planted is called the sanctuary, it will greatly strengthen the claim that is based upon this text. If, on the other hand, we find a plain distinction drawn between the land and the sanctuary, then Ex. 15:17 must be interpreted accordingly. We turn to David who records as a matter of history what Moses uttered as a matter of prophecy. Ps. 78:53, 54. The subject of the psalmist here, is the deliverance of Israel from Egyptian servitude, and their establishment in the promised land; and he says: "And he [God] led them on safely, so that they feared not; but the sea overwhelmed their enemies.533 And he brought them to the border of his sanctuary, even to this mountain which his right hand had purchased." The "mountain" here mentioned by David, is the same as the "mountain of thine inheritance" spoken of by Moses, in which the people were to be planted; and this mountain David calls, not the sanctuary, but only the border of the sanctuary. What, then, was the sanctuary? Verse 69 of the same psalm informs us: "And he built his sanctuary like high palaces, like the earth which he hath established forever." The same distinction between the sanctuary and the land is pointed out in the prayer of good king Jehoshaphat: 2 Chron. 20:7, 8: "Art thou not our God who didst drive out the inhabitants of this land before thy people Israel, and gavest it to the seed of Abraham, thy friend, forever? And they dwelt therein, and have built thee a sanctuary therein for thy name." Taken alone, some try to draw an inference from Ex. 15:17, that the mountain was the sanctuary; but when we take in connection with it the language of David, which is a record of the fulfillment of Moses' prediction, and an inspired commentary upon his language, such an idea cannot be entertained; for David plainly says that the mountain was simply the border of the sanctuary; and that in that border or land, the sanctuary was built like high palaces, reference being made to the beautiful temple of the Jews, the center and symbol of all their worship. But whoever will read carefully Ex. 15:17, will see that not even an inference is necessary, that by the word sanctuary Moses means the mountain of inheritance, much less the whole land of Palestine. In the freedom of poetic license, he employs elliptical expressions, and passes rapidly from one idea or object to another. First, the inheritance engages his attention, and he speaks of it; then the fact that the Lord was to dwell there; then the place he was to provide for his dwelling there, namely, the sanctuary which he would cause to be built. David thus associates Mount Zion and Judah together, in Ps. 78:68, because Zion was located in Judah. The Christian Weekly gives the following apt incident:— In a beautiful New England village a young boy lay very sick, drawing near to death, and very sad. His heart longed for a treasure which he knew had never been his, and which was worth more to him now than all the gold of all the western mines. One day I sat down by him, took his hand, and looking in his troubled face, asked him what made him so sad. "Uncle," said he, "I want to love God. Won't you tell me how to love God?" I cannot describe the piteous tones in which he said these words, and the look of trouble which he gave to me. I said to him:— "My boy, you must trust God first, and then you will love him without trying to at all." With a surprised look he exclaimed:— I repeated the exact words again, and I shall never forget how his large, hazel eyes opened on me, and his cheek flushed as he slowly said:— "Well, I never knew that before. I always thought that I must love God first before I had any right to trust him." "No, my dear boy," I answered, "God wants us to trust him; that is what Jesus always asks us to do first of all, and he knows that as soon as we trust him we shall begin to love him. This is the way to love God, to put your trust in him first of all." Then I spoke to him of the Lord Jesus, and how God sent him that we might believe in him, and how, all through his life, he tried to win the trust of men; how grieved he was when men would not believe in him, and every one who believed came to love without trying to at all. He drank in all the truth, and simply saying, "I will trust Jesus now," without an effort put his young soul in Christ's hands that very hour; and so he came into the peace of God which passeth understanding, and lived in it calmly and sweetly to the end. None of all the loving friends who watched over him during the remaining weeks of his life, doubted that the dear boy had learned to love God without trying to. To PRAY to God is one thing, and to work with God quite another. It is a pity that the first is thought by many a sufficient proof of piety. Wanted: Sabbath-School Teachers
WANTED!—Good, humble, self-sacrificing, godly Sabbath-school teachers, who will step into the ranks and with loving hearts and willing hands gently lead the lambs into the fold—teachers who will not only tell them of the right road, but will themselves lead the way. Learning Through Teaching
ONE of the best ways to retain what we read is to endeavor to communicate it to others. Sabbath-school teachers, who read for the instruction of their scholars, have this rare advantage, and would do well to practice it. "Thought, too, delivered, is the more possessed;
Teaching, we learn, and giving, we receive." THOROUGHNESS IN TEACHING.
A GOOD teacher is one who leaves no point unexplained. No matter how well informed a person may be, if he has not the faculty of making his knowledge intelligible to others, he fails as a teacher. One reason why so few make really good teachers for small children is that they fail to adapt themselves to the comprehension of their pupils; and another reason is that they take it for granted that certain things are clear to the children, because they are so very plain to them. Every person can doubtless call to mind some very simple passages of Scripture, which were a great puzzle to him in his childhood. He should remember that other children have the same difficulties. The following paragraphs from "The Teacher Taught," will serve to illustrate the point:— It is said that a lady who has distinguished herself in the literary world, in speaking of the imperfect conceptions which children form of the meaning of that which seems familiar to their elders, confessed that when she was a child, in reading Matthew 22:40, she verily thought "these two commandments" were two large pegs, on which the law and the prophets, like some kind of long cloaks, were hung. We have sometimes heard the most highly figurative language employed to convey to a class of poor, ignorant boys, who have perhaps never heard of a Saviour, some simple truth of religion. For example:— A teacher began his religious instructions by reading from the seventeenth chapter of Luke an account of the healing of the lepers. His exhortation founded on the passage was of this sort: "Now, my children, you have the leprosy of sin on your souls; you are full of this dreadful disease; Christ is the only physician; he has the balm of Gilead; fly to him to heal you;" and in a strain like this he continued earnestly and sincerely to address his class. A visitor of the school might here, perhaps, ask one of the lads, "How could Jesus Christ cure these lepers? Could any man cure a sick person by just telling him to be well?" The silence and vacant stare will attest that this is a difficulty which they now see for the first time. The teacher is surprised at their ignorance, and says, "Why, boys, did I not tell you that Christ is the Word spoken of in the first chapter of John? don't you remember that he is the Word?" To this they agree; and when the class now say that the lepers were healed by Christ, because he was the Word, the teacher congratulates himself that they have awakened from their temporary forgetfulness! We have reliable authority for saying that a class of girls, of good parentage, in one of our western cities, when inquired of what Joseph meant when he said to his brethren, on the eve of their journey, "See that ye fall not out by the way"—some replied that he meant to caution them against losing the road; but the class generally thought it was to guard them against falling out of the wagons! Who would place any reliance on such knowledge, or expect that an intelligible impression could be made on a child's mind of the evil of sin, the divine power of Christ, and the testimony of miracles, by such lessons as those we have described? On the other hand, a course of instruction by which the pupil is taught to study diligently, observe closely, distinguish accurately, and understand thoroughly, will result in intelligence, discrimination, and quick apprehension. THE SABBATH-SCHOOL TEACHER
MUST be a man of faith. He has no business with doubts or uncertainties. He must know what he teaches, and teach it as though he had faith in it. He must have faith in the Bible. Teaching is more a matter of influence than of mere instruction. Especially must he refrain from treating any question of faith or practice, lightly, jestingly; he must be sober and earnest. The teacher must be a man of honor, in business, in all his doings and relations. He must be honorable in regard to his office; must be on hand, ready for his work, extraordinaries only excepted. He must honor the lesser but yet important demands of his position; must never sit when the bell rings for the school to rise, must show proper regard for good order and harmony in all his relations to the superintendent, to his class, and to the school. His example and silent influence are of much importance on such points. He should be a spiritually-minded man. This does not mean sourness of soul, nor moroseness, nor outward austerity and long-facedness. He should rather be pleasant, social, joyous, full of love and sympathy. But over all he should cultivate that communion of life with Christ, which gives a subtle, but powerful aroma of goodness and pure manliness to his whole life. This should pervade his entire being, until unchristian thoughts, feelings, and actions come to be impossible to him; until those who know him never think of associating any of these with him, or his influence.—Sabbath Recorder. PUNCTUALITY.
By S. S. Workman
Few things are so important in Sabbath-school teaching as the homely virtues of regularity and punctuality. A Sabbath-school class is usually an organization with little cohesion; and it will go to pieces very readily if the teacher fails to be always present, and present at the moment of opening. Do lay this to heart. If you do not mean to be regular and punctual, better not undertake the work. If you have undertaken it, make it a matter of ambition, honor, affection, conscience, to go, and to go in good time. Better spare, fair sister, some of those last touches at the glass, if necessary in order to wear the precious ornament of punctuality. Have a care, worthy brother, lest, if often late, the boys conclude you are lazy; for laziness in a teacher, is with boys fatal to respect, an unpardonable sin.—S. S. Workman. THE YOUTH'S INSTRUCTOR.
By Editor
AN ILLUSTRATED WEEKLY PAPER FOR YOUTH AND CHILDREN, DEVOTED TO MORAL, MENTAL, AND RELIGIOUS CULTURE.
This paper is not devoted to insipid stories and religious fiction, but is filled with a great variety of that kind of reading which tends to the healthful development of the youthful mind. Its pages are made bright by the choicest illustrative pictures, and its columns are always full of useful information. As a Sabbath-school and Lesson paper, it is suited to the wants of scholars and teachers, and is calculated to increase the interest of all who read it, in thorough Bible study. The Sabbath-school Department contains two series of lessons, one for children and one for youth. SUBSCRIPTION PRICE, 75 CENTS A YEAR. All new subscribers paying the above price will receive the "Child's Poems" as a premium without extra charge. TERMS TO CLUBS, PAID IN ADVANCE.
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Or, PACIFIC PRESS, Oakland, Cal. The Sunshine Series. Stories for little ones, in ten small books, adapted to children from the ages of four to ten years. In glazed paper covers, 320 pp. 50 cts. Golden Grain Series. A choice collection of instructive stories suited to the wants of children from eight to sixteen years and older, illustrated and beautifully bound in three volumes. THE HARD WAY, 160 pp. 40 cts. THE SCHOOL-BOY'S DINNER, 160 pp. 40 cts. GRUMBLING TOMMY, 160 pp. 40 cts. Golden Grains in Ten Pamphlets. The same reading as in the first two volumes, without pictures, in ten pamphlets of 32 pages each, 320 pp. 50 cts. Sabbath Readings for the Home Circle. In four volumes, containing moral and religious reading for the household; carefully selected, and compiled for the use of Sabbath-school and family libraries. Each, 75 cts. The Child's Poems. Containing Little Will and other stories, teaching beautiful lessons of temperance and virtue. Bound in cloth and richly embossed in gold and black. 128 pp. 30 cts. Address, PACIFIC PRESS, Oakland, Cal. THOSE who are acquainted with the methods by which the Sunday was foisted upon the Christian world, will not be surprised at any method which may be adopted to uphold it. "Pious frauds" were current with those who took up "the venerable day of the sun," the favorite day of paganism, and made of it the "chief festival of the church," and substituted it for the Sabbath of the Lord God. Great councils hurled their bitterest anathemas against those who persisted in the observance of the Sabbath of the Bible, in a day when anathemas were followed with imprisonment and stripes. Wonderful miracles were on record to attest the sacredness of Sunday. Prodigies related by priests were of more value than the words of Scripture. And in the absence of Scripture testimony, prodigies have to serve the purpose of Sunday even in this enlightened age. If our readers doubt this we have the proof at hand. We have received the following letter from Belgium:— "Haarlem, Oct. 25, 1881.
"DEAR BROTHER. In order to drive the people to Sunday-keeping, inclosed report is translated in Dutch and brought among the people here. Is it possible to examine whether the report is true? It says that the case happened in California; perhaps you may have occasion to ask after it. I thought I must send it to you. The Lord bless you. Yours in Christ,
"G. VELTHUYSEN." The article referred to is in German, but from what it was cut we have no means of determining. The following is a literal translation:— "We read in the American Messenger the following story:— "In a little inland town of California, charmingly situated on the shores of a lovely lake, lived a well-to-do man who asked no one regarding what he should or should not do. The day of the Lord he ignored entirely, and labored, or followed his pleasure, as best pleased him. "For pleasure-sailing on the lake he began the construction of a little yacht. While the building of the boat was in progress, it was intimated that this would give occasion for Sunday amusements. "The clergyman of the place visited the man, inquiring how all went with him, and sought to have him abandon his project; because thereby immoral and godless living was encouraged in the place. 'I fear,' said the minister, 'your boat will prove you a Sabbath-breaker.' "The man regarded him and answered with decided strength: 'Yes, so it will; and this is now the name I will give to my yacht. I have thought for some time for a suitable name for it and now you have given it me—I thank you for your hint. The name of the little craft will now be, The Sabbath-Breaker.' Saying this he bade the clergyman good day, with a scornful laugh on his face at the painful impression given by this intelligence. "The building went on, and especially was Sunday a busy day in the work. Soon the boat was so far ready as to launch. This took place on Sunday and the name Sabbath-Breaker was, amidst the rejoicings of from twenty to thirty half drunken men, confirmed. Several old sailors, who were near by and gave heed, as the boat touched the water, very thoughtfully shook their heads. It was now fully rigged and made ready for a pleasure ride. This must take place on Sunday. A common cargo was secured, and a great many crowded themselves on board. "The flag fluttered lustily in the breeze, and distinctly on the same was to be read in large letters, The Sabbath Breaker. It sailed out from the land. Several, who were seized with violent terror, as they saw the name, sprang again on shore; others would have done the same also, but they were already too great a distance out. For a while the pleasure boat glided well enough over the polished surface of the lake. "As time passed it brought new spirit—the music began to play and the good time began. After scarcely a couple of hours the wind arose, and a violent blow struck the boat. A wild confusion reigned now on board, and in the consternation which seized all, there was scarcely an attempt to make things ready. Within less than the twinkle of an eye the yacht was thrown on her side, and sank beneath the surface of the lake. Now a shriek of the terrified mounted upwards to Heaven! However, soon all was over. Forty young people found in the waves their grave, and directly over the same swam the flag with the writing: The Sabbath-Breaker." 1. If anything of the kind ever happened in this State, we ask that the facts may be furnished to us, and the place of its occurrence. If it is true, somebody knows of it. We wish to be informed concerning it. We shall refer to it again. 2. If there is truth in the account, we fail to see anything in it in favor of the observance of the Sunday. Such things have happened on other days, when reckless men, stupefied with liquor, rush into danger. According to the account, they were so inflamed with liquor that they made no effort to save the vessel from the effects of the coming storm. It would have been almost a miracle if they had been saved. 3. If there were any Bible precept for the keeping of Sunday, it would look like a providence against its desecration. But it would not then be decisive by any means, for we read that God "reserves the unjust unto the day of Judgment to be punished." 2 Peter 2:9. In the absence of Scripture evidence of any obligation to keep Sunday, we could not accept it as an example of the justice of God against evil-doing. 4. We remember a "providential interposition" which saved Sunday from desecration in an Eastern State. A lady became convinced on the authority of the commandment that it was her duty to keep the Sabbath. But the influence of early education was not entirely overcome by her conscientious convictions. While doing her washing on Sunday morning, she accidentally upset the tub of water on the floor, and she at once decided that it was wrong to wash on Sunday. And then another woman, her near neighbor, declared her own perplexity; for she upset her wash tub in the same manner when washing on Monday morning, "and now," said she, "what day shall I keep?" 5. We have only pity for those who are led by tales of wonders to accept as religious duty that which has no warrant of Scripture to sustain it. There is but one safe criterion by which to test all religious observances and religious teachings. It may be found in Isa. 8:20. "To the law and to the testimony; if they speak not according to this word, it is because there is no light in them."