THERE are two thoughts, of solemn importance, which present themselves on this subject:—
(1) This message must be given before the second coming of Christ. If it were not given, then the Scriptures would fail; the word of the Lord thus far would not be fulfilled. But sooner would heaven and earth pass away than one jot fail of the word of the Lord. Many prophecies point to the fulfillment of this message. See the following:—
“Blow ye the trumpet in Zion, sound an alarm in my holy mountain; let all the inhabitants of the land [or the earth] tremble, for the day of the Lord cometh, for it is nigh at hand. A day of darkness and of gloominess, a day of clouds and of thick darkness, as the morning spread upon the mountains.” Joel 2:1, 2.
Other scriptures to the same intent might be quoted, confirming the truth that a warning will be given to the world before the day of the Lord, or the time of the Judgment, commences.
(2) As this warning is called “the everlasting gospel,” being a part of the gospel which the Saviour was anointed to preach, it must be heeded. It makes not a particle of difference when or by whom it is proclaimed; for whosoever proclaims it does it under Heaven’s sanction and supervision. That it will be opposed, and even by the professed servants of Christ, is also a matter of prophecy. The “evil servant” will say, “My Lord delayeth his coming.” But he cannot stay the message of warning, nor hinder the coming of that day. His opposition will only work ruin to his own soul, for Jesus said: “The Lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of, and shall cut him asunder, and appoint him his portion with the hypocrites.” It will avail him nothing that he has been called as a servant of the Lord, or that he has confessed or claimed that the Lord is his Lord. The prophecy is given by inspiration, and he who turns away from it or neglects it does so at his own peril.
But, in order to sound the alarm effectively, or to so proclaim “the hour of his Judgment is come” that it shall produce the desired result, they who preach it must be able to determine when it is timely; when the proclamation ought to be made. If they could not know, the trumpet would give an uncertain sound, if, indeed, it were sounded at all.
In the prophecy of Daniel are three chains of prophetic symbols, each giving information whereby we may know when the end is near. In chapter 2 is the image seen by Nebuchadnezzar in his dream, which gives a brief history of the great kingdoms of the world from the time of Babylon to the dividing or breaking up of the Roman Empire. In chapter 7 is a series of symbols consisting of wild beasts, which covers exactly the same ground as that of chapter 2, but supplementing that chapter with later events, reaching down to the very close of the eighteenth century. The same symbols are presented in Rev. 13, with still later events, reaching down to the last message, and the advent of the Lord. Compare Rev. 13:11–18 with chapter 14:9–14. By studying these prophecies, and the history of the nations which shows the progress of their fulfillment, we may learn definitely where we are in the chain of events which reaches down to the coming of the Lord. True, we cannot tell how long it will take to complete the fulfillment; we cannot learn from the prophecies the time of the Lord’s coming; but we may learn from these, and also from other scriptures, when “he is near, even at the doors,” as Jesus himself has given assurance in his own words. Matt. 24.
Another series of symbols is given in the 8th chapter of Daniel, and to this we must give more particular attention. It relates more particularly to our subject than do the others, and the interpretation is given in plain and unmistakable terms. The first symbol is a ram having two horns; this was explained by Gabriel to mean the kingdom of the Medes and Persians. Verse 20. The ram was succeeded by a he-goat, having a notable horn between his eyes. When that was broken four horns came up for it, and these in turn were succeeded by a little horn which “waxed exceeding great.” It became stronger than all the kingdoms which preceded it. And of this Gabriel said: “And the rough goat is the king [kingdom] of Grecia, and the great horn that is between his eyes is the first king [Alexander]. Now that being broken, whereas four stood up for it, four kingdoms shall stand up out of the nation, but not in his power.” Grecia was divided into four kingdoms upon the death of Alexander. But a power came up, small in its beginning, which conquered the world and held all in its iron grasp. The Persian and Grecian Empires appear before us, great by sudden conquest. Not so with Rome. She gradually became exceeding great by successive conquests. It was this power that “magnified himself even to the prince of the host” of heaven; verses 10–12; or stood up against the Prince of princes. Verse 25.
Daniel said he heard one holy one ask another how long this vision should be, even “to give both the sanctuary and the host to be trodden under foot.” The answer is made to Daniel in these words: “Unto two thousand and three hundred days; then shall the sanctuary be cleansed.” Now it has been seen, by Lev. 16, that the cleansing of the sanctuary, and making the atonement, mean precisely the same thing; for the atonement was made by the high priest sprinkling the blood upon the mercy-seat and altar, and cleansing them from the sins of the people. Hence, this expression of Dan. 8:14 is equivalent to saying, “Unto two thousand and three hundred days, then shall the atonement be made.” And again, to understand this time is to understand the fulfillment of the message of Rev. 14:6, 7, “the hour of his judgment is come,” for the Judgment sits when the Atonement is made. Thus we see that the time was appointed and announced for making the Atonement. This is in conformity to the type, where the tenth day of the seventh month was set apart to that work. While this text stands as a part of that “scripture” which is “profitable for instruction,” it is both interesting and profitable to inquire where these two thousand and three hundred days terminate. But to understand this, we must trace the connection between chapters 8 and 9 of Daniel; for chapter 9 is in part explanatory of chapter 8, the explanation of the time (2300 days) being given in the latter, not in the former. Note the following points:—
1. Gabriel was commanded to make Daniel understand the vision.
2. He explained in chapter 8 the symbols of the kingdoms represented therein.
3. He did not explain the time of verse 14.
4. Daniel said he did not understand the vision, which, of course, refers to that part not explained—the time.
5. In chapter 9, Gabriel said he had come to give him understanding, and commanded him to “consider the vision.”
6. No vision had been mentioned since chapter 8, which shows that Gabriel had reference to the same vision which he was commanded to make him understand in that chapter.
7. In chapter 9, he commenced instructing Daniel on time, the only thing in the “vision” not hitherto explained.
8. He said, Seventy weeks are determined (Heb. literally cut off) upon thy people.
9. The seventy weeks commence with the commandment to restore and build Jerusalem, B. C. 457. See Ezra 7.
10. The seventy weeks are evidently “cut off” from the 2300 days, the only period given in the vision. Therefore the time of the going forth of the commandment to restore and build Jerusalem must be the commencement of the 2300 days. And if the seventy weeks are not cut off from the 2300 days, that is, if the seventy weeks do not mark the beginning of those days, then no explanation of the days was given, and Gabriel never did what he was commanded to do. But such a supposition will not be urged. Therefore, we must admit that in Dan. 9 we have a clue to the 2300 days of Dan. 8, and to understand the seventy weeks of Dan. 9, is also to understand the 2300 days of Dan. 8, the two periods commencing together.
In regard to the nature of these “days” no argument can be needed. The “seventy weeks” of Dan. 9, marking the manifestation of the Messiah, which took place at the time of his baptism, see Matt. 3:16, 17; John 1:32–34; Mark 1:14, 15, were not weeks of days, but weeks of years. To deny this were to unsettle one of the clearest evidences in favor of the Messiahship of Jesus of Nazareth. But as the seventy weeks are part of the 2300 days of the vision of Dan. 8, those “days” were not solar days of twenty-four hours, but year-days, “each day for a year,” according to a well-known method of counting time. Eze. 4:6.
As the Messiah was to be cut off, and cause the sacrifice and oblation to cease in the midst of the last week of the seventy, which was in A. D. 31, and the time that the apostles turned to the Gentiles marks the close of that period, which was in A. D. 34, it is easy to see that the 2300 days would extend 1810 years beyond that time, or to A. D. 1844. And as the angel said the sanctuary should be cleansed at the end of that period, this must refer, not to the typical sanctuary which was destroyed by the Romans in A. D. 70, but to the antitypical “sanctuary and true tabernacle, which the Lord pitched, and not man.” Heb. 8:1, 2.
Some are ready to object to this view, that the heavenly sanctuary where our High Priest officiates cannot need cleansing—that there is nothing impure in Heaven. The zeal of such to vindicate the honor of heavenly things is parallel with that of Peter, who rebuked the Lord for speaking of his ignominious death; he thought a victor’s crown only was becoming his Master. But God has a plan appointed, and the death of his Son was in that plan; and the mistaken zeal of his servants must not be suffered to interfere with it. In that plan is also the Atonement which God’s now exalted Son as priest makes in the sanctuary in Heaven; and it has been sufficiently shown that the Atonement is made by cleansing the sanctuary. That this expression of the angel refers to the heavenly, and not to the earthly, sanctuary, may be proved by several considerations. The following we think is conclusive on this point.
1. The sanctuary was not cleansed from any impurity of its own, nor from any defilement from use, as ordinary habitations are cleansed, but from sin. Therefore it was cleansed by blood. By referring further to Lev. 16, it will be seen, and will be noticed hereafter, that the design was to take away the sins from the presence of God, and remove them from the throne of judgment. But Paul declares in Heb. 10:4, that “it is not possible for the blood of bulls and of goats to take away sin;” but that was all the blood the priests had to offer in the worldly sanctuary; therefore, as that blood would not remove sin, it follows that the earthly sanctuary was never cleansed at all, except in figure, and never could have been had it remained and the priests still officiated therein till the end of the 2300 days. Nevertheless, the necessity existed; for the people were actual85sinners, and needed to have their sins remitted or blotted out.
2. The sanctuary, as before noticed, was defiled by the sins of the people, though the people never came in contact with it. The high priest stood as their representative; he bore their judgment. Ex. 28:30. And as he alone went into the most holy place, it follows that it was defiled by his bearing their sins. Now it is plainly stated that Christ bears our sins—they were laid upon him—he is our representative before his Father. And it seems evident that one of the following positions is true: That Christ has taken the sins of his people, or his people have their sins yet upon them. It will be admitted that the former is true; that as the representative and substitute of his saints, he takes their sins. But if he takes them, where does he take them? Certainly where he is. Now it is by virtue of his priesthood that he bears the judgment of the people; but his priesthood is in the heavenly sanctuary. Heb. 8:1–4. There, according to the type, is where our sins are taken. To show this is the object of the type.
3. That the heavenly sanctuary is cleansed, is proved by direct declarations of the New Testament. Paul, in writing to the Hebrews respecting the types and their fulfillment in the priesthood of the Son of God, says: “It was therefore necessary that the patterns of things in the Heavens should be purified with these [i. e., with the blood of calves and goats]; but the heavenly things themselves with better sacrifices than these.” Heb. 9:23. Accordingly he says that Christ entered into the holy places, into Heaven itself, “by his own blood.” Verse 12. This is the better sacrifice, or blood, by which the heavenly things are purified or cleansed.
This point being settled, another question arises: Are there two holy places in the heavenly sanctuary? and if so, did not Christ enter the most holy when he ascended on high? In answer to this, notice,
1. When Moses was about to make the tabernacle, he was admonished to make all things according to the pattern shown him in the mount. Heb. 8:5; Ex. 25:40.
2. This tabernacle and its officers served “unto the example and shadow of heavenly things.” Heb. 8:5.
3. The two holy places in the earthly sanctuary are termed “figures of the true” [holy places], and pattern of things in the Heavens. And they could not be patterns of the heavenly, and be made in “all things according to the pattern” shown to Moses, unless the heavenly had also two holy places.
4. That there are two holy places in the heavenly temple is shown by the book of Revelation, in which prophecy has unfolded various events in this dispensation immediately concerning the position and work of our High Priest.
When the living creature (one of the cherubim) called John up “in the Spirit” into Heaven, he said he saw a throne set, and described its appearance, and him that sat thereon; and said there were seven lamps of fire burning before the throne. Rev. 4:2–5. The order given to Moses, in erecting the earthly sanctuary, was to set the candlestick with its seven lamps on the south side of the door of the tabernacle of the congregation, which was the holy place. Ex. 29:33–35; 40:24. As this was a shadow and example of heavenly things, we learn by this text in the book of Revelation, that John’s vision of the throne of God was in the holy place of the heavenly temple, where were the seven lamps of fire or golden candlestick. Therein the Lord said he would manifest his presence; Ex. 29:42, 43; and there was our Saviour at the time of John’s vision, officiating as priest. In this, a continual or daily offering was made, that judgment might be stayed, and the sinner spared, until the time of the cleansing of the sanctuary, or making atonement, which was the blotting out and entire removal of sin from the sanctuary of God. According to the type, this work of propitiation or intercession the Saviour had first to fulfill, in order to give man an opportunity to be reconciled to God, or converted, that his sins might be blotted out in the appointed time.
But we look down the stream of time still further; when the dispensation is drawing to a close, and the seventh trumpet is sounded. The third woe comes upon the earth, and great voices are heard saying, the kingdoms of this world are become the kingdoms of our Lord and his Christ; the elders before the throne of God announce that “the nations were angry, and thy wrath is come, and the time of the dead that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and them that fear thy name, small and great.” Rev. 11:15–17. Here is a series of events, the connection and location of which cannot be mistaken, showing that this trumpet closes up this dispensation. By this we would not be understood to say that it covers no time beyond the close of this dispensation, but it certainly does cover the last days of this dispensation. Our Saviour says, “Behold, I come quickly, and my reward is with me, to give every man according as his work shall be.” Rev. 22:12. Paul says the saints shall have rest when the Lord Jesus is revealed, taking vengeance on the wicked. 2 Thess. 1:6–10. And Jesus told his disciples they should be recompensed at the resurrection of the just. Luke 14:14. Thus it is shown that the judgment of the dead, the coming of the Lord, and the resurrection of the just, are events transpiring under this trumpet.
EDITOR.
(To be concluded.)
"Hearers Only."
By N. Y. Observer
If we receive God's word it will save us. It is able to do it; but it does not always do it, because it is not always received when heard.
It is well to be quick to hear; but that is not enough. It is of no use to hear except for the purpose of doing good. Mere listening never saved a soul, nor can save it. There must be doing also.
There are a great many mere hearers in the world. If one goes to church for the purpose of applying the word to other people, or because he likes to hear the minister's pleasant voice or charming rhetoric, but does not plan to do anything he is told to, he is a mere hearer, and will get no profit by it. Such a man's religion is vain.
The "hearers only" are terribly deluded. It does no good to bring one's ears to church unless one brings his heart also. Many think it does, and they hire good pews and look reverent enough in their seats. But God has no favor to show to those who do not respond to his word by obeying it.
Reading treatises or hearing lectures on agriculture does not make a man a farmer. He must get his land and go to work, and raise corn and potatoes, or he will starve when winter comes. Devoutly listening to the gospel will not save a man in the last day, except as he has also tried to live a good life.—N. Y. Observer.
The Influence of Bad Words
BAD words are as influential as the plague and the pestilence. They have wrought more evil than battle, murder, and sudden death. They creep through the ear into the heart, call up all its bad passions, and tempt it to break God's commandments. A few bad words led the world to sin and death.
The Sixth Trumpet and 1840
Keith, on the prophecies, quoted largely from Gibbon, to show that the first four trumpets noted events connected with the downfall of Western Rome. Mr. J. Litch, following Keith, traced the history of the next two, showing their connection with Eastern Rome. In this he gave conclusive evidence that the sixth trumpet ceased to sound in 1840. A pamphlet on the subject of the trumpets can be obtained where this work is published.
A Delusion.
By S. S. Times
WHEN one thinks that he sees an opportunity of doing God service by disobeying the Lord's plainest commands, he need not hesitate a moment in deciding that that seeming opportunity is only a delusion of Satan. A year or two ago a young man, now a preacher of the gospel, fancied that he saw a chance to better his own circumstances, and to help on the Lord's cause, by undertaking a piece of work which his Christian consciousness condemned. He consulted several persons on the point of conscience which troubled him, and received advice, good and bad. At last that question was settled for him, by a plain query from one of those to whom he spoke, asking point blank whether his ruling motive in going into the proposed work was gain to himself, or gain to the Lord's cause. He frankly replied that his chief motive was personal gain, and he added that he would at once decline the proffered opportunity. This suggests a right and ready method for deciding in all such cases. Do you wish to do the questionable thing principally for your own sake, and incidentally for the Lord's? If so, don't do it. Is your principal motive for this doing, the gain it will bring to the Lord? If so, be sure that you cannot do better for the Lord than by obeying him at all hazards, and trusting him for the results.—S. S. Times.
A Cheerful Face.
THERE is no greater every-day virtue than cheerfulness. This quality in man among men is like sunshine to the day or gentle renewing moisture to parched herbs. The light of a cheerful face diffuses itself, and communicates the happy spirit that inspires it. The sourest temper must sweeten in the atmosphere of continuous good humor. As well might fog, and cloud, and vapor hope to cling to the sun-illuminated landscape as "the blues" and moroseness to combat jovial speech and exhilarating laughter. Be cheerful always. There is no path but will be easier traveled, no load but will be lighter, no shadow on heart or brain but will lift sooner in presence of determined cheerfulness. It may at times seem difficult for the happiest-tempered to keep the countenance of peace and content; but difficulty will vanish when we truly consider that sullen gloom and passionate despair do nothing but multiply thorns and thicken sorrows. Ill comes to us providentially as good—and is a good, if we rightly apply its lessons. Why not, then, cheerfully accept the ill, and thus blunt its apparent sting?—Sel.
The Shoemaker's Dream.
GEORGE RENTON was a poor man; and often said, "If I were rich, I would show people how to give." In a dream, he saw a pyramid of dollars—all new, bright, and beautiful. Just then, a voice said to him, "Now is your time! You are rich at last; you now have an opportunity to exercise your generosity!" So he arose from his seat and went to the pile to take some money for charitable purposes. But the pyramid was so perfect that he could not bear to break it; he walked all around it, but found no place where he could take a dollar without spoiling the heap. So he decided that the pyramid should not be broken! . . . then awoke, awoke to know himself, and to see that he would be generous only while comparatively poor.
The Essence of True Religion
The essence of all religion, Christ tells us, is in loving God with all the heart, and ones' neighbor as himself. This is the best synopsis of religion that has ever been given. But that is all in the secret heart. The evidence of this love is what we often call religion, and what James calls religion. It is purity of life and beneficent helpfulness to those in need.
The Sabbath-School.
By Mrs. E. G. White
LESSON FOR THE PACIFIC COAST—FEB. 16.
ACTS, CHAPTERS 3-5.
The Cripple Healed.
A SHORT time after the descent of the Holy Spirit, and immediately after a season of fervent prayer, Peter and John, going up to the temple to worship, saw a distressed and poverty-stricken cripple, forty years of age, who had known no other life than one of pain and infirmity. This unfortunate man had long desired to go to Jesus and be healed; but he was almost helpless, and was removed far from the scene of the great Physician's labors. Finally his earnest pleadings induced some kind persons to bear him to the gate of the temple. But upon arriving there he discovered that the Healer, upon whom his hopes were centered, had been put to a cruel death.
His disappointment excited the pity of those who knew how long he had eagerly hoped and expected to be healed by Jesus, and they daily brought him to the temple, that the passers-by might be moved to give him a trifle to relieve his present wants. As Peter and John passed, he begged charity from them. The disciples regarded him with compassion. "And Peter, fastening his eyes upon him with John, said, Look on us." "Silver and gold have I none; but such as I have give I thee. In the name of Jesus Christ of Nazareth rise up and walk."
The poor man's countenance had fallen when Peter declared his own poverty, but grew bright with hope and faith as the disciple continued. "And he took him by the right hand, and lifted him up; and immediately his feet and ankle bones received strength."
The Jews were astonished that the disciples could perform miracles similar to those of Jesus. He, they supposed, was dead, and they had expected all such wonderful manifestations to cease with him. Yet here was this man who had been a helpless cripple for forty years, now rejoicing in the full use of his limbs, free from pain, and happy in believing upon Jesus.
The apostles saw the amazement of the people, and questioned them why they should be astonished at the miracle which they had witnessed, and regard them with awe as though it were through their own power that they had done this thing. Peter assured them it was done through the merits of Jesus of Nazareth, whom they had rejected and crucified, but whom God had raised from the dead the third day.
The manner of Jesus in working his miracles was very different from that of his apostles. His language was that of one who possessed power in himself. "Be thou clean." "Peace, be still." Neither did he hesitate to accept the honor offered him on these occasions, nor seek to divert the minds of the people from himself, as though his miracles were not wrought by his own power for his own glory. But the apostles wrought miracles only in the name of Jesus, and refused to receive the least honor to themselves. They claimed to be only instruments of that Jesus whom the Jews had crucified, but whom God had raised and elevated to his right hand. He was to receive all the honor and praise.
After the performance of this miracle, the people flocked together in the temple, and Peter addressed them in one part of the temple, while John spoke to them in another part. The apostles, having spoken plainly of the great crime of the Jews, in rejecting and putting to death the Prince of Life, were careful not to drive them to madness or despair. Peter was willing to lessen the atrocity of their guilt as much as possible, by presuming that they did the deed ignorantly. He declared to them that the Holy Ghost was calling for them to repent of their sins and to be converted; that there was no hope for them except through the mercy of that Christ whom they had crucified; through faith in him only could their sins be canceled by his blood.
This preaching the resurrection of Christ, and that through his death and resurrection he would finally bring up all the dead from their graves, deeply stirred the Sadducees. They felt that their favorite doctrine was in danger, and their reputation at stake. Some of the officials of the temple, and the captain of the temple, were Sadducees. The captain, with the help of a number of Sadducees, arrested the two apostles, and put them in prison, as it was too late for their cases to be examined that night.
The following day Annas and Caiaphas, with the other dignitaries of the temple, met together for the trial of the prisoners, who were then brought before them. In that very room, and before those very men, Peter had shamefully denied his Lord. All this came distinctly before the mind of the disciple, as he now appeared for his own trial. He had now an opportunity of redeeming his former wicked cowardice.
The company present remembered the part Peter had acted at the trial of his Master, and they flattered themselves that he could be intimidated by the threat of imprisonment and death. But the Peter who denied Christ in the hour of his greatest need, was the impulsive, self-confident disciple, differing widely from the Peter who was before the Sanhedrim for examination that day. He had been converted; he was distrustful of self, and no longer a proud boaster. He was filled with the Holy Spirit, and through its power he had become firm as a rock, courageous, yet modest, in magnifying Christ. He was ready to remove the stain of his apostasy by honoring the name he had once disowned.
Hitherto the priests had avoided having the crucifixion or resurrection of Jesus mentioned; but now, in fulfillment of their purpose, they were forced to inquire of the accused by what power they had accomplished the remarkable cure of the impotent man. Then Peter, filled with the Holy Ghost, addressed the priests and elders respectfully, and declared: "Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole. This is the stone which was set at naught of you builders, which is become the head of the corner. Neither is there salvation in any other; for there is none other name under heaven given among men, whereby we may be saved."
The crowning miracle of raising Lazarus from the dead had sealed the determination of the priests to rid the world of Jesus and his wonderful works, which were fast destroying their own influence with the people. But here was a convincing proof that the death of Jesus had not put a stop to the working of miracles in his name, nor to the promulgation of the doctrine he had taught. Already the news of the miracle, and the preaching of the apostles, had filled all Jerusalem with excitement.
The people were amazed at the boldness of the disciples. They supposed, because they were ignorant fishermen, they would be overcome with embarrassment when confronted by the priests, scribes, and elders. But they took knowledge that they had been with Jesus. The apostles spoke as he had spoken, with a convincing power that silenced their adversaries.
In order to conceal their perplexity, the priests and rulers ordered the apostles to be taken away, that they might counsel among themselves. They all agreed that it would be useless to deny that the man had been healed through power given the apostles in the name of the crucified Jesus. They would gladly have covered up the miracle by falsehoods; but the work was done in the full light of day, and before a crowd of people, and had already come to the knowledge of thousands. They felt that the work must be immediately stopped, or Jesus would gain many believers, their own disgrace would follow, and they would be held guilty of the murder of the Son of God.
But notwithstanding their disposition to destroy the disciples, they dared not do worse than threaten them with the severest punishment if they continued to teach or work in the name of Jesus. Thereupon Peter and John boldly declared that their work had been given them of God, and they could not but speak the things which they had seen and heard. The priests would gladly have punished these noble men for their unswerving fidelity to their sacred calling, but they feared the people, "for all men glorified God for that which was done." So, with repeated threats and injunctions, the apostles were set at liberty.
—Mrs. E. G. White, in The Great Controversy.
Teachers' Meetings.
By Erwin House
TEACHERS' meetings can be conducted successfully, and in many places are; but they will not bear a stereotyped or inflexible mode. Consider first the advantages of such meetings:—
1. They promote acquaintanceship among the teachers, and fellowship and sympathy for each other in their work.
2. They give the superintendent opportunity to make known his plans, interest the teachers therein, and counsel and direct them in their labors, and thus unite the whole school into one manageable, working body.
3. They give opportunity for the consideration of measures, and the transaction of necessary business.
4. They give opportunity for that thorough and uniform preparation of the lesson that teachers who bear the burden of souls always desire.
5. They give teachers opportunity for the culture of the heart and united prayer.
Consider, next, how teachers' meetings can best be made to secure these ends:—
1. They should be held weekly, and at such time and place that the greatest possible number can attend.
2. They should be regarded by the superintendent and teachers as part of the regular and necessary work of the school.
3. They should be attended by all the teachers, and those absent without cause should be regarded as neglecting their trust equally with those absenting themselves from the class on Sabbath.
4. They should be earnestly prepared for by the superintendent and teachers, and engaged in with zeal and spirit.
Can such meetings be held in the country? They can. Let the teachers meet before the church service in the morning of the Sabbath, or let them meet after the school is dismissed and the scholars are gone.—Erwin House, A. M.
Training Sabbath-School Teachers
THE Sabbath-school system has been inconceivably less efficient than it might have been, owing to the untrained character of its teachers. Every town, every society, ought to have a Normal school for training teachers. A man may be big with knowledge, but what is that to the child, if he has not the art of communicating it? Sabbath-school teachers, when they are beginning to work themselves into a system, or have nearly attained it, perhaps "marry a wife," and therefore "they cannot come;" or they lose faith and give up school, or they get lazy and excuse themselves by the complaint that they see no fruit, practically forgetting the injunction, "Be not weary in well-doing, for in due season ye shall reap if ye faint not."—Sel.
The Ultimate Effects of Tobacco
The apparent cause of trouble in this world is not always the real cause. Many a man seems to be breaking down with overwork, when, as a matter of fact, he could do all the work he is now doing, and more also, without being harmed by it, if he were free from the occasion of worry, and the cause of friction, which he knows all about, but which other people do not suspect. So, again, many a young man who dies of acute pneumonia, or of typhoid fever, would have lived through that attack of disease if he had not wasted all his reserve forces by drinking, or by tobacco-using. It is this view of the use of tobacco that prompts our school superintendents, and our superintendents of naval and military academies, to forbid it to the youths who are under their charge. It is not the immediate and obvious bad effects of tobacco, but the ultimate and probable effects, that make its prohibition a wise and necessary measure. Tobacco-using certainly enhances the deterioration of the physical, mental, and moral welfare of those who indulge in it. As to its possible good, in exceptional cases, Dr. Sargent, who has given the subject much competent study, has said recently: "I can easily conceive of a man's physical condition being such that
he might use tobacco in a way that would do him good; but I never saw one who did." Yet Dr. Sargent has had a wide sphere of observation from which to judge. If he hasn't seen the man who was benefited by tobacco-using, do you suppose that you have?—S. S. Times.
Christ First.
By F. J. Hartley
ABOVE all, let us take care that none of our teaching diverts the attention of our scholars from the Lord Jesus, and the way of salvation through him. There was a certain great painter who had spent a large amount of time in the preparation of a picture of the Last Supper. When the picture was completed he called some of the masters of the art together to ask their opinion of it. One and another expressed their views of the performance, till one came forward upon whose judgment he placed great reliance. After looking intently for some time, this friend said: "That which strikes me as the most beautiful thing in the picture is that chalice—the lines are so elaborate and the coloring so beautiful."
The painter, much disappointed, looked at the picture again, then went to his paint brushes, and, dipping one into the paint, he slowly but deliberately smeared out the chalice, saying, "I have made a great mistake if that is the most beautiful object in my picture. I wanted the countenance of my Master to be the most prominent thing. I must have nothing in my picture to divert attention from the face of my Master."
However excellent and beautiful our lessons may be, let there be nothing to divert the attention of our scholars from the Lord Jesus, but let all our illustrations be so presented as to lead their minds to him as the prominent object in every picture, the chief among ten thousand, and altogether lovely.—F. J. Hartley, England.
SCRIPTURE ENIGMA.
Whose mournful death made widows to lament?
What woman from her master's house was sent?
Who saw bright visions by a river's side?
What treach'rous servant to his master lied?
What warlike prince upon a rock was slain?
Who water sought when God withheld the rain?
Who came uninjured from the lion's den?
Who once near Lehi slew a thousand men?
Whose prayers and tears did a kind answer gain?
In what famed valley was a giant slain?
Who for his sin most bitterly did weep?
Where did his flock the son of Amram keep?
Who with a brother was at deadly strife?
What woman by her faith did save her life?
Who a fierce foe did in a monarch find,
But in that monarch's son a friend most kind?
Take the initials, and as noon-day clear,
A title of the Saviour will appear.
The Sabbath-School Teacher’s Motives
PERMIT us, with great affection, to suggest to you that your entrance upon the office of a Sabbath-school teacher should lead you to investigate your own motives and character with the greatest care. The eternal interests of children are now committed to your care.—Teacher's Guide.
Sabbath-School Helps.
By Editor
We recommend, and can supply, any of the following list of valuable helps in Bible study:—
Clarke's Commentary, 6 vols ........................ $24 00
Barnes' Notes, 14 vols .............................. 21 00
Smith's Comp. Dictionary, sheep ..................... 6 00
“ “ “ cloth ....................... 5 00
History of Reformation .............................. 5 00
“ “ “ (condensed) .................... 1 50
“ “ Romanism, cloth, ..................... 4 00
Young's Concordance ................................. 3 00
Cruden's “ ................................... 2 00
Whiston's Josephus, large ........................... 3 00
“ “ “ small ............................. 1 75
Hand Book of Bible Geography ........................ 2 50
“ “ “ “ Manners, etc ................. 2 50
Dictionary of Bible ................................. 1 75
Smith's New Testament History ....................... 1 75
Geikie's Life of Christ, large ...................... 1 75
“ “ “ “ small ............................ 75
Blunt's Coincidences ................................ 1 50
Bunyan's Pilgrim's Progress ......................... 1 50
Sketches of Jewish Social Life ...................... 1 25
The Temple and its Services ......................... 1 25
From Exile to Overthrow ............................. 1 25
Life of Apostle Paul (C. and H.) .................... 1 00
Sketches from the Life of Paul (Mrs. White) ......... 80
Giant Cities of Bashan .............................. 1 00
Address, PACIFIC PRESS, Oakland, Cal.
Temperance.
By Temperance Union
THE WORK OF TEMPERANCE.
It's a work of prevention and cure;
A work for the rich and the poor;
A work that is slow and yet sure;
A work whose effects will endure.
Then pray for it, hearer and preacher;
Shout for it, master and man;
Shout for it, scholar and teacher,
Praise it wherever you can.
Temperance lessens the stealers,
Robbing by day and by night;
Temperance adds to the kneelers,
Who in religion delight.
Temperance aids the repealers
Of the infamous liquor laws;
Temperance helps the revealers
Of light on our nation's grand cause.
It's a work for the old and the young;
It's a work for the pen and tongue;
It's a work for the pulpit and pew;
It's a work, brother and sister, for you.