Some of the older ones may say, "What can I do to bring about such a state of things? I have no gift, no talent, to do anything in that direction. I only wish I had." There are none who cannot do something in the interest of the Sabbath-school. First be sure to attend the school regularly, and do not excuse yourself from taking an active part in the exercises because you are "too old" or "too dull" to learn the lessons. Of course you "don't know the lesson" if you have not looked at it during the week. Study it at home, and help the children to understand it. They may have learned the answers to the questions, and still may not fully understand them. Sit down and "go over" the lesson with them, asking questions and making suggestions that will lead their minds through a wider range, and stimulate a more thorough research.
Be punctual to a minute. Have a zeal that the frost of winter will not blight, the heat of summer wilt, nor the prospect of rain dissolve. Talk of the school in the prayer-meetings, and pray for it. Consider the Sabbath-school in the business meetings, and take measures to aid it. This course on the part of each member of the church, cannot fail to produce a "live" Sabbath-school, one the influence of which will be felt continually in the spiritual advancement of the church itself.
Concrete Teaching for Children
CONCRETE teaching is the best on morals, the most interesting to men and children alike, and the best suited especially to little minds. Human minds can comprehend without any refinements more of the blessedness of Christianity before they are in their teens than they can learn in the next twenty years. The lesson of prayer in trouble, of turning to God in anxiety, of speaking to him in secret by the way or at work, the habits of daily religious duty, of kind thinking, of generous sharing, of discretion and loyalty in Christian behavior, are all absorbed by seven-year-old girls and boys, and can be taken in to last. The perfume of goodness is very fresh and sweet when it is in children's minds; and it is a pity their elders do not look for it and cherish it oftener in them. There was something exquisite in the rapt smile with which a little boy used to repeat the verse, "As one whom his mother comforteth, so will I comfort you," as if he knew its secret, and the first notion of his God was in those tender words. Children may not understand our words or our notions, but they can understand God's words quite as well as their elders can.
Keeping Sabbath-School Lessons on Point
"Whether the class consist of children or adults, it is usually a great mistake for the Sabbath-school teacher to allow the time to be spent on incidental matters not directly connected with the lesson. Such matters must come up, but they should be disposed of briefly. The time for the lesson is short, and, in order to encourage a careful study of the lesson, it should be understood by all that no one in the class can turn it aside from the main points involved in the text for the day. We have known the whole time to be spent on some unimportant matter in the first few verses, thus not allowing the most vital and interesting things to be reached at all, though they may have received careful study. This may be an excellent way to discourage any thorough preparation, but as a rule it answers no good purpose, and the less there is of it the better."—Congregationalist.
A Conscience Void of Offense
By H. Clay Trumbull
"To HAVE always a conscience void of offense toward God, and toward men." A religion that is not good for seven days in the week, all the year round, is not worth much at any time. A great many people try to have a clear conscience while they are in sickness or other danger, or when they are at church and prayer-meeting, who are not so particular while in health and safety, and at active business. "Toward God and men." The two tables of duties cannot fairly be separated. No man truly loves God who fails to love his fellows. And he who refuses love to God has no love for man which is worth speaking of.—H. Clay Trumbull.
The World Obeys Positive Men
The world obeys positive men. Other things being equal, the man who knows will be heard in preference to the man who believes. He who believes will be heard before him who doubts. A skeptical pulpit is a floating island. The popular faith can anchor nothing to it.
QUALIFICATIONS OF DEACONS
By Editor
The Church. No. 6.
IN treating of the qualifications of church elders we have made frequent reference to evangelists or ministers, because their duties are so nearly alike in many respects. A local elder need not necessarily preach, yet he must be "apt to teach," because he will find abundant need for this gift, not only in meetings, but in his associations with the members. Their qualifications are much alike.
And we shall find also that the
QUALIFICATIONS OF DEACONS
Are, in several respects, the same as those of the elders. The deacon must also be
A monogamist, the husband of one wife; not a polygamist. Not double-tongued. This word is not elsewhere used in the New Testament and of course is not contained in the rules concerning elders. They should be frank, not speaking ambiguously, but plainly just what they mean. It inculcates fair dealing in everything.
"Not given to much wine." This is the same as the eighth point in regard to elders, but the word "much" is inserted. Wine beclouds the mind, and weakens the judgment; a sufficient reason why they who bear responsibilities in the church should not use it. And so the order was given to Aaron the priest: "Do not drink wine nor strong drink, thou, nor thy sons with thee, when ye go into the tabernacle of the congregation, lest ye die; it shall be a statute forever throughout your generations; and that ye may put difference between the holy and unholy, and between unclean and clean; and that ye may teach the children of Israel all the statutes which the Lord hath spoken unto them." This plainly implies that he who drinks wine cannot discern sacred things; cannot properly put a difference between the holy and the unholy; and is not qualified to teach the statutes of Jehovah. Wine drinking has no place among the servants of God.
Not greedy of gain. It is fully as necessary that the deacon be free from the love of money, or gain, as the elder. Indeed, his danger in this respect is greater; because, as Judas, he often has to handle church funds, and he will be subject to peculiar temptations in this respect. Few people well consider the fact, which is a fact, that the possession of money is dangerous. The bare possession, without the ownership, has ruined thousands. Very many have borne spotless reputations for honesty until they were placed in trust of large sums of money, and they were reported as "defaulters," when, in plain language, they had become thieves. A sumptuous repast is not more pleasing to the gourmand, than the act of handling and counting his gold is pleasing to the miser. For a greed of gain all manner of crimes are committed. As the deacon has to do with the temporalities of the church, he must be a man as free as possible from danger of temptation in this respect.
It may, indeed, be said that our deacons have so little money to handle, our church funds are so small, that there is no great need to be so strongly guarded on this point. But that is not so. We have known church officers to use the small sums which the churches placed in their hands, for their own business use or benefit, and fail to have the money when it was needed. Of course they intended to return it whenever it was needed; but that is exactly the excuse of all "defaulters." The money is not theirs, and they have no right to its use. The point needs to be strongly guarded; for many have found that the temptation is not small even in handling small sums.
As the elder, so must the deacon have his children in subjection. The reason is not just the same, as the deacon has not the same care for the church. But the influence is much the same in both cases; hence, the requirement.
Not a novice; he also must be proved. The responsibilities of a deacon are altogether too great, and too important, to be intrusted to inexperienced hands. Not only proved in regard to his integrity, but to his soundness in the faith; for the apostle adds: "For they that have used the office of a deacon well purchase to themselves a good degree, and great boldness in the faith." A good degree—good rank, or standing, in the church, and boldness, or strength, assurance, in the faith.
These words indicate that, although the deacon's office pertains specially to temporalities, he is not to be chosen with reference to his business qualifications only. The apostles said, when the first deacons were chosen: "Look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business." Great wisdom and prudence is required on their part. The first deacons were chosen because of complaints in the congregation of the neglect of certain widows. And it will be found, even unto this day, that there are no matters with which it is more difficult to deal, than with those pertaining to the needy. Some men are easily swayed; their judgments are moved by a plausible story, without their having knowledge of the facts. Such should not hold the office of deacon; because the most unworthy are the most assuming, and most ready to plead their own cause, and, therefore, they would impose upon such an officer, and lead him to act unjustly. The really deserving are generally unassuming, and diffident to speak of their own wants. Hence the deacon should be able to adopt the language of Job: "I was a father to the poor; and the cause which I knew not I searched out." Job 29:16. The worthy poor are sensitive; to them it is a painful necessity to receive the liberalities of the church, and it requires a man "full of the Holy Ghost and wisdom" to deal with them so prudently that their hearts shall not be wounded, and the cause not be dishonored. Moreover, he must have such discretion in business matters that he can decide when the poor should receive help from the funds of the church, and when the way should be opened for them to help themselves. Of a truth, he who uses the important office of a deacon well purchases to himself "a good degree." He proves himself well worthy of the high respect of the church.
It is not our intention to indulge in criticisms which cannot be for the edification of the reader. Our attention has been called to the statement of a recent writer that in Acts 6 the officers elected to "serve tables," are not called deacons. The original is used with considerable latitude, literally signifying one who serves, a servant. The Cyclopedia of M'Clintock & Strong says: "The later church officer (Phil. 1; 1 Tim. 3) developed itself from the office in Acts 6, and may be traced back to it." And this is so evidently true that judicious commentators and critics, in their remarks on Acts 6, do not hesitate to call them deacons. Their duty was to serve the church in matters of a nature too secular to engage the time and attention of the apostles. And such was the office and duty of the deacons in the early Christian church.
An important point to consider is that of the jurisdiction of the officers of the church. In order that our remarks on that subject may be connected, we reserve them for another number.
Christ's Second Coming.
By Editor
THE following is a brief editorial which appeared in the Christian Cynosure of Jan. 8, 1885:—
"Christ's second coming is not a Scriptural phrase. The Bible is full of his 'comings.' In Eden, to Abraham, to Solomon, to Moses, when he 'came down to deliver' the Israelites, at Bethlehem as a babe, etc., etc., and in the last chapter of the Bible he says, 'Behold I come quickly;' and in the reckoning of eternity 'quickly' may mean a million years.
"Doubtless every one of his predicted comings will be fulfilled, and we shall know when they are so. And our proper posture is to be 'looking for and hastening to' his coming which may not be five minutes ahead; and it will seem so when he gets here. One would like to know how long to Moses and Elias in the mount the 1,500 years seemed since they had toiled and suffered here. But we must not conjure with his advent or make a sect out of it."
The Cynosure should be the last paper in the world to speak against making a sect of any one Bible doctrine, for it is most intensely sectarian, and its sectarian creed is the narrowest of all of which we have any knowledge. Opposition to secret societies is its only "stock in trade;" without this hobby it would have no calling. We have not a word to say in behalf of secret societies; we believe they often injure a good cause by appealing to people's curiosity, or to their love of the marvelous, instead of their love of principle. We have no high regard for the tinsel and trappings of show. But most of all we object to them when they are made, as they sometimes are, substitutes for the Christian religion. But whether it is better to "conjure" with, or to "make a sect" out of that opposition, than to put forward and earnestly preach the Bible doctrine which Paul calls "that blessed hope," is a question which it does not take us long to determine.
But the Cynosure is quite technical in its criticism. It takes pains to impress the supposed fact that "Christ's second coming is not a Scriptural phrase." "Human probation" is not found in the Scriptures. "Free moral agency" is an expression never found in the Scriptures. "Antimasonry" is not found in the Scriptures, yet the Cynosure does not abate one jot of its antimasonic zeal on that account. We hardly think that it would take its stand on the declaration that nothing is of importance which we cannot find in the exact language of the Scriptures.
But we have a charge to press more closely against the Cynosure. Its theology is erroneous; it misrepresents the Scriptures. The Bible is not "full of his comings." The language of the Bible forbids that the manifestations of God's grace and power in Eden, to Abraham, to Moses, etc., may be called "comings of Christ." They are not, and never have been, so considered by the Christian world. When writers on Bible doctrines and Bible facts speak of Christ's first advent, or first coming, do they ever refer that first coming to Eden, to Abraham, to Moses, or to any kindred time or event? Never; the Cynosure cannot point to one instance in the literature of the Christian church where the phrase is so applied. If there is an instance it has escaped our notice or our memory. It is always referred to the advent of Christ at his birth "in the days of Herod the king."
When Jesus told his disciples that he was going to leave them and return unto his Father, they were filled with sorrow; but he comforted them with the words, "If I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also." To suit the theory of the Cynosure he should have promised to come again and again, until he had gradually taken them all unto himself. But no such idea is contained in his promise, or elsewhere found in the Bible. In 2 Thess. 2, Paul teaches that at the coming of Christ, the saints will be gathered together unto him. In 1 Cor. 15 he says that "the trumpet201shall sound, and the dead shall be raised incorruptible, and we shall be changed." Verse 52. In his first letter to the Thessalonians he tells exactly when the trumpet shall sound, and the dead awake to immortality, and the living be changed or translated. "For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord, shall not prevent [phthasomen, anticipate, precede] them which are asleep. For the Lord himself shall descend from Heaven with a shout, with the voice of the archangel, and with the trump of God; and the dead in Christ shall rise first; then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air; and so shall we ever be with the Lord. Wherefore comfort one another with these words." 1 Thess. 4:15-18.
Every reader must note the parallel between this text and John 14:1-3. Both were given to comfort and console the disciples of Christ; both say that the Lord—the Lord himself—shall come again; both say that the object of his coming is to gather or take his people unto himself. And this the Lord Jesus calls his coming "again." We think the Cynosure, notwithstanding its looseness of statement on this subject, will hardly affirm that the Bible is full of such comings as this. And it is noteworthy that in its enumeration of the many "comings" of the Lord it did not refer to this one! Yet this is the only event to which the Scriptures refer when they speak of the coming of Christ.
The disciples asked the Saviour, "What shall be the sign of thy coming, and of the end of the world?" Matt. 24:3. They did not say, "of one of thy comings." And Jesus proceeded to lead their minds down to the same event spoken of in 1 Cor. 15, and 1 Thess. 4. Also, in John 21:22 the Lord said, "If I will that he tarry till I come, what is that to thee?" The brethren thought he meant that he should tarry till he comes, and therefore a saying went abroad among them that that disciple should not die. Why did this saying arise? Because the disciples understood, as Paul afterward wrote, that the followers of Christ will not all sleep; some will be alive and remain unto his coming, and they will be translated—not die. This shows that they had no such loose ideas of the coming of Christ as the Cynosure expresses.
But most decisive of all is Paul's testimony in Heb. 9:28. Taking the enumeration of the Cynosure, and let each "etc." cover but one coming, and add his appearing to Paul, at his conversion, and we have eight comings. Of course we could swell the list to scores, if each particular interposition of Providence is the coming of Christ. But providing for these eight alone, then the apostle should have said that unto them that look for him he shall appear the ninth time. But he did not. He said that "unto them that look for him shall he appear the second time without sin unto salvation." This shows the statement of the Cynosure to be a positive contradiction of the Scriptures. None of the events of which it speaks are presented in the Bible as the coming of Christ, except that of his birth at Bethlehem, which was his first appearing. The second is now near to come.
The scriptures which we have already noticed sufficiently show the importance of the subject. And many others are in accord with these. "When Christ, who is our life, shall appear, then shall ye also appear with him in glory." Col. 3:4. "And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away." 1 Peter 5:4. "Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ." Titus 2:13. Literally—appearing of the glory of the great God, and our Saviour Jesus Christ. This is exactly parallel to the Saviour's own statement in Matt. 16:27: "For the Son of man shall come in the glory of his Father, with his holy angels; and then he shall reward every man according to his works." And again: "Behold, I come quickly; and my reward is with me, to give every man according as his work shall be." Rev. 22:12. And the apostle further says, "Seeing it is a righteous thing with God to recompense tribulation to them that trouble you; and to you who are troubled, rest with us, when the Lord Jesus shall be revealed from Heaven with his mighty angels." 2 Thess. 1:6, 7.
All these scriptures point to that one time and one event, when Christ shall appear the second time, unto them that look for him, without sin unto salvation. We might extend the proofs by quoting many other texts, but we will close by noticing one point. It is unto "them that look for him" that his second appearing will be unto salvation. This is easy of solution, if any query be raised. The Saviour gave "signs" whereby we are to know, yes, commanded to know, that his coming is near, even at the doors. And he says it will be as fatal not to know as it was to turn away from the warning of the coming flood in the days of Noah. Matt. 24. And Paul speaks of those who see the day approaching Heb. 10:25; compare 9:28; 10:36-38. Therefore it is a good thing to look for him. And Paul says, when he charges his faithful fellow-servant before the Lord Jesus who shall judge the living and the dead at his appearing and his kingdom: "I have fought a good fight, I have finished my course, I have kept the faith; henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day; and not to me only, but unto all them also that love his appearing." 2 Tim. 4:7, 8. We have seen that Peter also says that the crown of glory will be received "when the chief Shepherd shall appear." And therefore it is a very desirable thing to "love his appearing."
But the Lord Jesus said there will be some looking for him and sounding the alarm (Joel 2:1), when his coming is near, even at the doors, and that when the faithful servants are giving meat in due season there will be some who smite the servants who are more watchful than themselves, and they will say, "My Lord delayeth his coming." They have no faith in preaching the advent doctrine, and they will be cut asunder and appointed their portion with the hypocrites. And this notwithstanding they claim him as their Lord. And some will derisively ask, "Where is the promise of his coming?" The promise is plain, and the prophecies of both Testaments show that his coming will be looked for according to the promise and to the signs which are given and the many prophecies fulfilled. But they cannot see it. They are as blind to his second appearing as the editor of the Cynosure. But Peter gives them a hard name which we will not repeat in this connection. 2 Peter 3:3, 4.
Why is the preaching of "that blessed hope" so unpopular even in the churches? It was foretold that it would be so "in the last days;" but why is it? Surely, "an enemy hath done this."
“Let Us Be Sober.”
By A. T. Jones
IN 1 Thess. 4:15-17, Paul sets forth the coming of the Lord, the resurrection of the righteous dead, and the righteous living caught up with them to meet the Lord in the air. Then in the next chapter he proceeds thus: “But of the times and the seasons, brethren, ye have no need that I write unto you.” This being written to the “brethren,” and to those too who are to be alive on the earth when the Lord comes, he says, “But ye, brethren, are not in darkness, that that day should overtake you as a thief;” but that these are “all the children of the light and the children of the day;” and that thus they know “perfectly” in regard to the “times and the seasons,” and that therefore it is not necessary for him to write of these. Although these are so much the children of the light that they know these things perfectly, yet to any one who will read carefully this fifth chapter of first Thessalonians clear through it will appear very plain that the apostle did not think that there was no need that he should write unto them in regard to the duties that would devolve upon them, in view of the times and the seasons which they would know so perfectly.
One of these important duties which he would specially impress upon us is to be sober. “Let us who are of the day be sober;” “let us watch and be sober.” In his letter to Titus also Paul insists upon this. He commands that Titus shall teach “that the aged men be sober;” “the aged women likewise;” “that they may teach the young women to be sober;” “young men likewise exhort to be sober-minded;” “looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ.” Titus 2. Thus he calls upon aged men and aged women, young men and young women, all to be sober. Nor is it simply soberness as opposed to drunkenness, upon which the apostle insists; but sober-mindedness. The mind must be so inclined to soberness that the whole life will be but the expression of it. Webster says that “sober is opposed to flighty.” That upon which the Scriptures insist therefore, is a character and demeanor that might be described, in other words, as stanch, solid, not puffed up, but built up.
Remember that these exhortations to sobriety are written to those who will be alive when the Lord comes; it is in view of that important event that he writes; and for the further reason that the Scriptures show plainly that lightness and trifling will be characteristic of this very time. And Paul in reasoning out of the Scriptures saw this and therefore set up this standard against it. Notice in 1 Thess. 5:3 he says: “For when they shall say, Peace and safety; then sudden destruction cometh upon them; . . . and they shall not escape.” Now turn to Jer. 23:16—, and read: “Thus saith the Lord of hosts, Hearken not unto the words of the prophets that prophesy unto you; they make you vain; they speak a vision of their own heart, and not out of the mouth of the Lord. They say still unto them that despise me, The Lord hath said, Ye shall have peace; and they say unto every one that walketh after the imagination of his own heart, No evil shall come upon you.” Here is pointed out the very cry of “Peace and safety” which Paul names, and here follows too the very destruction to which Paul refers. “Behold, a whirlwind of the Lord is gone forth in fury, even a grievous whirlwind; it shall fall grievously upon the head of the wicked. The anger of the Lord shall not return, until he have executed, and till he have performed the thoughts of his heart; in the latter days ye shall consider it perfectly.”202
Here then are the very sentiments of Paul’s argument. “Peace”—“ye shall have peace,” and “safety”—“no evil shall come upon you;” and this at the very time when the anger of the Lord is to fall grievously on the head of the wicked; Paul expresses it, “sudden destruction cometh upon them;” Jeremiah says it shall be in the latter days; Paul says, just before the coming of the Lord. It is impossible to read the two passages together without reaching the conclusion that it was to this very passage in Jeremiah that Paul had reference when he wrote that in 1 Thess. 5. This is made sure when we read in Jer. 25:15-33, and find that this “whirlwind” is that which marks the culmination of the wrath of God which is poured out without mixture in the seven last plagues (Rev. 16), when that “great voice” is heard from “the temple of Heaven, from the throne, saying, It is done.” And this assurance is made doubly sure when we read onward in Jeremiah 23 to verse 32 and find there: “Behold, I am against them that prophesy false dreams, saith the Lord, and do tell them, and cause my people to err by their lies, and by their lightness; yet I sent them not, nor commanded them; therefore they shall not profit this people at all, saith the Lord.” The apostle reading this scripture saw how that “lightness” and trifling would characterize the “peace and safety” prophets, and, knowing the “times and the seasons,” he impresses upon all, the important words, “Let us watch, and be sober,” and thus he would, and he would have us, lift up a standard against the lightness and trifling that will prevail even in the pulpit.
Jeremiah is not the only one of the prophets that points this out. Zephaniah says, “Her prophets are light and treacherous persons; . . . they have done violence to the law.” Zeph. 3:4. But all this is because “like people like priest” (Hos. 4:9), and because the “people love to have it so” (Jer. 5:31); therefore Isaiah says: “Now go, write it before them in a table, and note it in a book, that it may be for the time to come for ever and ever [margin, the latter day]; that this is a rebellious people, lying children, children that will not hear the law of the Lord; which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits; get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us.” Isa. 30:8-11. Paul’s comment on this passage is, “The time will come [it has come] when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables.” 2 Tim. 4:3, 4. The “sound doctrine” which they will not endure, is, according to Isaiah, the law of God; “children that will not hear the law of the Lord.” Of these it may be said as of Ephraim of old, “I have written to him the great things of my law, but they were counted a strange thing.” Hos. 8:12. And because that they will thus not receive the love of the truth that they may be saved, “Wherefore thus saith the Holy One of Israel, Because ye despise this word, and trust in fraud [margin] and perverseness, and stay thereon; therefore this iniquity shall be to you as a breach ready to fall, swelling out in a high wall, whose breaking cometh suddenly at an instant.” Isa. 30:12, 13.
The Lord therefore not only calls us to be sober-minded, but he directs us to that which, if given a place in the mind, will create staidness and solidity of character; to that which will not puff up, but which will build up, that is, the law of God. At the time when they will not hear the law of the Lord, he sends a loud cry to all the world, “Here are they that keep the commandments of God, and the faith of Jesus.” At the very time when their disposition is to “despise this word,” he declares, “I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom; preach the word.” May we all who are waiting for the coming of the Lord, come humbly to him praying the prayer, “Open thou mine eyes that I may behold wondrous things out of thy law.” “Create in me a clean heart, O God; and renew a right spirit within me.” May he put his law in our minds, and write it in our hearts. And knowing the times and the seasons, let us “watch;” knowing the lightness and the trifling, let us be “sober;” knowing the willfulness and the rebellion, let us be “willing and obedient;” knowing how the word of the Lord is despised, let us honor it; knowing how the law of God is cast down, let us exalt it.
Questions About the Sabbath Commandment
By Editor
AMONG other things the Congregationalist asks Sunday-school superintendents and teachers, “How many of your pupils can repeat the . . . ten commandments,” and says, “this is a fair question to ask.” Yes, that is a fair question, and there is another which we are sure is just as fair. Suppose that next Sunday the pupils should repeat the ten commandments correctly; and having repeated the word of God, “The seventh day is the Sabbath of the Lord thy God,” &c., should they ask this “fair question,” Why do we not keep the seventh day? what would be the superintendents’ and teachers’ answer? What would be the Congregationalist’s answer? If the answer should be, as we have often heard, “It has been changed,” would that be a fair answer? If so, then is it fair to have the children learn in the very words of the Lord that “the seventh day is the Sabbath,” and then have them unlearn it as soon as repeated? These are “fair questions to ask” every one who teaches Sunday-keeping.
The Missionary.
By Stephen Nelson Haskell
Influence of Wycliffe's Writings on Bohemia.
THE light of truth did not all emanate from one man or one nation. God selects his instruments irrespective of nationalities or persons. "But in every nation he that feareth him, and worketh righteousness, is accepted with him."
Wycliffe was born in 1324, forty-nine years before Huss. His influence was felt in different parts of England, especially in the university of Oxford. About the same time that the university at Prague was established, certain doctrines taught by Wycliffe were traversing Europe, and there attracted much attention at Prague. Especially was this true of a work in which he attacked the doctrine of transubstantiation. The Princess Anne, who married Richard II., was religiously inclined, and became a devoted reader of the Scriptures, a copy of which in each of three different languages she carried to England. She possessed a liberal spirit, which seemed natural to her native country. She was thus prepared to receive and cherish the doctrines of Wycliffe, which were agitating all Europe. She was the first of the illustrious band of princesses who were the nursing mothers of the Reformation.
In 1394 Queen Anne died, and her attendants, returning to Bohemia, carried with them some of Wycliffe's writings. So strong was the attachment between this royal couple that the bereaved king devised and had erected a monument upon which his own image and that of the queen were carved, with the hands of the two clasped together. It also represented the sympathy existing between England and Bohemia, which gave great strength to the Reformation. Another circumstance which aided the Reformation in Bohemia was the fact that many of the Waldenses found an asylum there from the fierce persecution which was then raging against them in their own country. The influence which they exerted was felt in the university at Prague.
It was also at this time that the forty years' schism existed in Rome, when two popes contended for the supremacy, each claiming to be the true infallible pope, Christ's vicegerent on earth. One had his court in Avignon, France; the other had his in Rome. The Italian pope, Urban IV., was acknowledged in Bohemia. He died about the year 1389, and the French pope, Clement VI., continued as before. This contention unsettled the minds of many. While claiming infallibility, each hurled dreadful anathemas at the other. Each excommunicated the other, and denounced him as the son of Belial, anti-Christ, heretic, thief, despot, and traitor. History says that they were not far out of the way in their representations. Parties were formed everywhere. Kings and queens took sides and changed sides as their interests dictated. Thoughtful men saw plainly that some higher power than the pope was necessary to bring unity to the faith.
Huss became an ardent admirer of Wycliffe's writings, and yet he did not recognize in the Englishman a brother reformer, but the more he read, the more he approved. One of his associate collegians, observing him perusing a work of Wycliffe, remarked that by a decree of the council, that man's soul had been sent to hell. Huss replied, "I only wish that my soul, when it leaves this body, may reach the place where that of this excellent Briton now dwells."
Huss had many bosom friends at this time, who were equally outspoken in behalf of Wycliffe and his work, some of whom afterwards became his bitter enemies and accusers. Persecution tried them and found them wanting. At a critical time in the history of the Reformation they abandoned it; but not so with Huss. In reply to one of his former friends who had turned back on account of persecution, Huss said: "Though Wycliffe, or an angel from Heaven, taught otherwise than the Scriptures teach, I could not follow him. I disobey the perverse mandates of my superiors, because Scripture teaches me to obey God rather than man."
S. N. HASKELL.
Chicago Mission.
By George B. Starr
SINCE our report made to the SIGNS in August last, twenty-five persons have been added to our numbers here. This result has been accomplished wholly by Bible-readings and meetings in private houses. We feel satisfied that the blessing of God attends this manner of getting the truth before the people. Persons become interested in a Bible-reading who have not sufficient interest to read either papers or tracts. Several of our workers have been young ladies who have had little or no experience in any branch of missionary work in the past. The good results upon the workers themselves have not been the least of the blessings which have followed their work.
We have lately divided our Sabbath-school and Sabbath meetings, which were formerly held in our mission hall, into four smaller meetings held at private houses in different parts of the city. This saves traveling long distances on the Sabbath, and gives a better opportunity to invite the neighbors of those who are embracing the truth to attend the meetings. The number in regular attendance was increased from an average of about forty to over seventy by this change. In addition to these regular meetings we have a monthly meeting at our mission hall the last Sabbath afternoon in each month, for the purpose of gathering these various companies together and uniting our interest throughout the city.
There are now quite a number of persons interested, with whom regular readings are being held. Several missionaries of other denominations and persons of real piety and reputation as such are regular readers of the SIGNS, and speak of its precious teachings in commendable terms. GEO. B. STARR.
Encouragement for Canvassing Work
By Editor
The following is a sample of many letters received from our canvassers and colporters:—
"WINONA, Minn., March 3, 1885.
"DEAR SIGNS: It may be some encouragement to those who wish to enter the field to canvass for the SIGNS OF THE TIMES, to hear of the progress of the canvassing work in this part of the country.
"I commenced work in Fargo, Cass Co., Dakota, and in a short time took one hundred and sixty orders for 'Sunshine' and the SIGNS, and twenty subscriptions for the paper alone.
"I have just commenced work here, and so far have taken thirty orders for 'Sunshine' and the SIGNS. I would say to all who wish to do a good work for the Master, try your hand at canvassing; it will pay now, and I trust, in eternity."
Let all who desire to engage in canvassing write to the State agents, as they have something to say to them about the SIGNS and "Great Controversy, Vol. IV."