THIS article will not attempt an exhaustive study of the Sabbath question; it will simply aim to set forth in the briefest way the principal facts concerning this important subject, which has become of world-wide interest in both religious and political circles.
A Vital Question.
What day is the Sabbath of the Lord, or the Lord's day? It is the sacred duty of every Christian, and every man, to ask the question. It is not a settled question. It has not been for centuries. A question is not settled until it is settled right. A question is never settled right with a Bible Christian, with the true Protestant, till it is settled according to, and upon, the rock of God's word. Councils, creeds, "fathers," traditions, courts, or Legislatures cannot determine the question; what says the Bible?
Its Origin.
The origin of the Sabbath as it pertains to this earth is recorded in Gen. 2:1-3, as follows:—
"Thus the heavens and the earth were finished, and all the host of them. And on the seventh day God ended [ceased from] his work which he had made; and he rested on the seventh day from all his work which he had made. And God blessed the seventh day, and sanctified it; because that in it he had rested from all his work which God created and made."
Note the following facts in regard to the Sabbath, as expressed in the above text:—
1. The Sabbath was instituted before sin entered into the world, and therefore was not given as a type of better things to come. Like other moral laws, it originated before sin. It, like the law of marriage, was in the beginning. Man needed it even in his sinless condition.
2. It was not a Jewish institution; for it was made 2,500 years before a Jew existed. It was made and given to the father of the race and all his posterity. "The Sabbath was made for man." Mark 2:27.
3. Note the steps by which the Sabbath was made: (a) The Creator rested on the seventh day; that made the seventh day his rest day. (b) He blessed the seventh day; that made the seventh day God's blessed rest day. And what God blesses is blessed. (c) He sanctified the seventh day. "Sanctified" means to set apart, separate from, separate unto. So
God separated the seventh day from the other "six working days" (Eze. 46:1), and set it apart, or separated it unto himself. This made the seventh day God's blessed and sanctified rest day. He placed within it his own presence and made it holy.
4. He did not bless and sanctify the particular day on which he rested, but the seventh day of the weekly cycle for all time to come, "because that in it [the seventh day] he had rested."
5. As the Lord "made" the Sabbath "for man," and as the Lord then set apart that day, he must in the very nature of the case have given man a command to keep the day.
6. The Creator of the heaven and the earth was God, but he did it through our Lord Jesus Christ. See John 1:1-3; Col. 1:16; 1 Cor. 8:6. It was therefore the Son of God who wrought, who rested, who set apart the day. The seventh-day Sabbath of creation is therefore the Lord's day. Compare with Rev. 1:10, Mark 2:27, 28; Isa. 58:13; Ex. 20:8-11. This is the only day which the Lord calls his own, but he is very specific in this.
The law of the Sabbath teaches the same great truth:—
"Remember the Sabbath day, to keep it holy. Six days shalt thou labor, and do all thy work; but the seventh day is the Sabbath of the Lord thy God; in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: for in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day; wherefore the Lord blessed the Sabbath day, and hallowed it." Ex. 20:8-11.
The following are recognized principles in the interpretation of law, as all jurists will admit; let us apply them to God's law:—
In the case of all law, it is THE INTENT OF THE LAWGIVER that is to be enforced.
When words are plain in a written law, there is an end to all construction; they must be followed.
When the intent is plain, nothing is left to construction.
Certainly the words of the fourth commandment of the Decalogue are plain. If language means anything, that law means that the intent of the Lawgiver was that the seventh day should be regarded by his subjects as the Sabbath. And this law God based upon reasons—his resting on the day, blessing the day, and the sanctification, or setting apart of the day—which can apply to no other day of the seven; for God rested on no other day, blessed no other day, set apart no other day.
But God did not leave his intent to be declared by words alone. He showed by the threefold weekly miracle of the manna for forty years that the seventh day was the Sabbath, thereby precluding any construction of the plain words of the law.
The Seventh Day of the Week.
More than this: This seventh-day Sabbath was the seventh day of the week, for it was the day which came just before the first day of week. See Matt. 28:1; Mark 16:1, 2; Luke 23:56; 24:1. In short, the only weekly Sabbath, or holy day, known to the word of God is the seventh-day Sabbath, the memorial of creation, and the sign of sanctification, redemption, or re-creation in Christ. Eze. 20:12. It was the day hallowed by Christ, the Creator, in Eden, kept by patriarch and prophet, and magnified and made honorable by the holy obedience of Jesus Christ, our Example. We can "profane" only that day which God has hallowed. We can "desecrate" only that day11which God has made sacred. We can remember to keep holy only that day which God has made holy. God has placed this honor upon only one day, namely, the seventh day of the week.
Christ and the Law.
Of the law of which the Sabbath was a part our Lord utters the following emphatic words:—
"Think not that I am come to destroy the law, or the prophets; I am not come to destroy, but to fulfill. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in nowise pass from the law, till all be fulfilled. Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven; but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven. For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven." Matt. 5:17-20.
"And it is easier for heaven and earth to pass, than one tittle of the law to fail." Luke 16:17.
The apostle James bears like witness to the same law:—
"If ye fulfill the royal law according to the scripture, Thou shalt love thy neighbor as thyself, ye do well; but if ye have respect to persons, ye commit sin, and are convinced of the law as transgressors. For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all. For he that said, Do not commit adultery, said also, Do not kill. Now if thou commit no adultery, yet if thou kill, thou art become a transgressor of the law. So speak ye, and so do, as they that shall be judged by the law of liberty." James 2:8-12.
Note that our Lord tells us that it is easier for heaven and earth to pass than for even a jot or a tittle of the law to fail; and neither jot or tittle will fail till all of the prophecies are fulfilled; but this will not be until eternity is past, for of this the prophets foretell. It is the most emphatic way of saying that the law will never, can never, be abolished. Compare with Ps. 111:7, 8, Isa. 51:6, 7.
James declares, twenty-nine years this side of the cross, that he who offends in one point of that "royal law" "according to the ["Old Testament"] scripture is guilty of all;" for he thus shows his contempt for the Law-giver.
The Man of Sin.
There is one power, however, which the word of God declares would think to change the times and laws of God. Dan. 7:25. He could not truly change them, and yet in God's inscrutable wisdom this power was permitted to seem to have accomplished this for more than twelve centuries. This power is a religious power; for he "opposeth and exalteth himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple [church] of God, showing himself that he is God." 2 Thess. 2:4. Because of this he is called "the man of sin," "the son of perdition," and the principle, the working power of his system, "the mystery of iniquity." Verses 3, 7.
All this has been fulfilled, and the very power which made the change answers to the description given by the prophets, and boasts of its work. (See "Who Changed the Sabbath?" or "The Lord's Day," advertised in another column.)
The word of God knows but one holy weekly day, the seventh-day Sabbath, even as it knows but one Saviour, the Lord of the Sabbath, Creator, Redeemer, Sanctifier. Redemption and sanctification are re-creation (Eph. 2:10), of both of which the Sabbath is the sign (Eze. 20:20, 12).
It may be said that the first-day sabbath has been kept by good men for centuries, and these men have been blessed. True; so have good men held other errors and have been blessed. Abraham was a polygamist, but God blessed him, because Abraham had a heart to do what was right. Of the evils of polygamy he was ignorant. God blesses men in error, not because of the error, but in spite of it; not to confirm them in sin, but to lead them to greater light. Good, honest men have ignorantly passed counterfeit bills, but this did not make the bills genuine, even though they went through the hands of a thousand honest men. Nor is the genuine less genuine though men recognize it not. It has God's image and superscription.
Lastly, we have for the seventh-day Sabbath the example of all the prophets and apostles, and of our Lord himself, who kept his Father's commandments. John 15:10. It will not do to say to this that Christ was a Jew, and therefore kept the Sabbath. He came to do God's will for all. He finished the work God gave him to do. And we are expressly told that he left us an example that we should follow his steps (1 Peter 2:21), that we should "walk even as he walked" (1 John 2:6).
Reader, is it not safe to follow God's word? Is it not safe to follow the example of Jesus Christ? What more can you ask? May you at his coming be found among those who "keep the commandments of God, and the faith of Jesus." Rev. 14:12.
TRUE STORY OF A LITTLE SAINT.
VERY tiny and pale the little girl looked as she stood before those three grave and dignified gentlemen. She had been ushered into Rev. Dr. Gordon's study, where he was holding counsel with two of his deacons, and now, upon inquiry into the nature of her errand, a little shyly preferred the request to be allowed to become a member of his church.
"You are quite too young to join the church," said one of the deacons. "You had better run home, and let us talk to your mother."
She showed no sign of running, however, as her wistful blue eyes traveled from one face to another of the three gentlemen sitting in their comfortable chairs; she only drew a little step nearer to Dr. Gordon. He arose, and, with the gentle courtesy that ever marked him, placed her in a small chair close beside himself.
"Now, my child, tell me your name and where you live."
"Annie Graham, sir, and I live on K Street. I go to your Sunday school."
"You do; and who is your teacher?"
"Miss B. She is very good to me."
"And you want to join the church?"
The child's face glowed as she leaned eagerly towards him, clasping her hands, but all she said was, "Yes, sir."
"She cannot be more than six years old," said one of the deacons disapprovingly. Dr. Gordon said nothing, but quietly regarded the small, earnest face, now becoming a little downcast.
"I am ten years old, older than I look," she said.
"It is not usual for us to admit any one so young to membership," he said thoughtfully. "We never have done so; still—"
"It may make an undesirable precedent," remarked the other deacon.
The doctor did not seem to hear, as he asked, "You know what joining the church is, Annie?"
"Yes, sir;" and she answered a few questions that proved she comprehended the meaning of the step she wished to take. She had slipped off her chair, and now stood close to Dr. Gordon's knee.
"You said last Sabbath, sir, that the lambs should be in the fold."
"I did," he answered, with one of his own lovely smiles. "It is surely not for us to keep them out. Go home now, my child. I will12see your friends, and arrange to take you into membership very soon."
The cloud lifted from the child's face, and her expression, as she passed through the door he opened for her, was one of entire peace.
Inquiries made of Annie's Sabbath school teacher proving satisfactory, she was baptized the following week, and, except for occasional information from Miss B. that she was doing well, Dr. Gordon heard no more of her for about a year.
Then he was summoned to her funeral. It was one of June's hottest days, and as the doctor made his way along the narrow street on which Annie had lived, he wished for a moment that he had asked his assistant to come instead of himself, but as he neared the house, the crowd filled him with wonder; progress was hindered, and as, perforce, he paused for a moment, his eye fell on a crippled lad crying bitterly as he sat on a low doorstep.
"Did you know Annie Graham, my lad?" he asked.
"Know her, is it, sir? Niver a week passed but what she came twice or thrice with a picture or book, mayhap an apple for me, an' it's owin' to her an' no clergy at all that I'll iver follow her blessed footsteps to heaven. She'd read me from her own Bible whiniver she came, an' now she's gone there'll be none at all to help me, for mother's dead an' dad's drunk, and the sunshine's gone from Mike's sky with Annie, sir."
A burst of sobs choked the boy. Dr. Gordon passed on, after promising him a visit very soon, making his way through the crowd of tear-stained, sorrowful faces. The doctor came to a stop again in the narrow passageway of the little house. A woman stood beside him drying her fast-falling tears, while a wee child hid his face in her skirts and wept.
"Was Annie a relative of yours?" the doctor asked.
"No; but the blessed child was at our house constantly, and when Bob here was sick, she nursed and tended him, and her hymns quieted him when nothing else seemed to do it. It was just the same with all the neighbors. What she's been to us no one but the Lord will ever know; and now she lies there."
Recognized at last, Dr. Gordon was led to the room where the child lay at rest, looking almost younger than when he had seen her in his study a year ago. An old, bent woman was crying aloud by the coffin.
"I never thought she'd go afore I did. She used to run in regular to read an' sing to me every evening, an' it was her talk an' prayers that made a Christian of me."
"Mother, mother, come home," said a young man, putting his arm around her to lead her away. "You'll see her again."
"I know, I know," she sobbed as she followed him; "but I miss her sore now."
A silence fell on those assembled, and, marveling at such testimony, Dr. Gordon proceeded with the service, feeling as if there was little more he could say of one whose deeds thus spoke for her. Loving hands had laid flowers all around the child who had led them. One tiny lassie had placed a dandelion in the small waxen fingers, and now stood, abandoned to grief, beside the still form that bore the impress of absolute purity. The service over, again and again was the coffin lid waved back by some one longing for one more look, and they seemed as if they could not let her go.
The next day a good-looking man came to Dr. Gordon's house, and was admitted into his study.
"I am Annie's uncle, sir," he said simply. "She never rested till she made me promise to join the church, and I've come."
Dr. Gordon sat in the twilight resting after his visitor had left. The summer breeze blew in through the windows, and his thoughts turned backward and dwelt on what his little parishioner had done.
"Truly a marvelous record for one year. It is well said, 'Their angels do ever behold His face.'"—Christian Arbitrator.
Publications on the Sabbath
By Editor
THE LORD'S DAY, THE TEST OF THE AGES
Presents in the briefest, simplest manner a part of the Bible evidence concerning both sides of the Sabbath question. The subject is treated in a new and interesting way. Fully illustrated with diagrams and original illustrations. 128 pages, paper covers, just out, price 15 cents.
ABIDING SABBATH AND LORD'S DAY
A pointed review of two of the best recent productions for the defense of the Sunday sabbath. The best arguments in support of Sunday are undoubtedly presented in this book. 173 pages, paper covers. Price 20 cents.
CHANGE OF THE SABBATH
A brief treatise answering the question so often asked, "Who Changed the Sabbath?" 218 pages, paper covers. Price 20 cents.
NATURE AND OBLIGATION OF THE SABBATH OF THE FOURTH COMMANDMENT
A candid and thoroughly scriptural treatise on this important question. 96 pages, paper covers. Price 10 cents.
THE SABBATH AND THE LAW
This work covers the Sabbath institution from Eden created to Eden restored, and its arguments are clear and forcible and convincing. 192 pages, paper covers. Price 20 cents.
THE HISTORY OF THE SABBATH
An exhaustive treatise on the Sabbath question, in which every passage in the Bible which has any connection with the Sabbath, either in the Old or New Testament, is examined at length. It is a veritable mine of information, both Biblical and Historical, on this subject. Three volumes, paper covers. Price $1.00 per set.
. . Send for Catalogue containing Price List of other . . Publications on this Subject.
Pacific Press Publishing Co.
Oakland, Cal.
Kansas City, Mo. N. Y. City, N. Y.
CATALOG OF PUBLICATIONS.
By Editor
Our New Catalog of English Publications is now ready.
Send stamp for it.
PACIFIC PRESS PUBLISHING CO.,
OAKLAND, CAL.
KANSAS CITY, Mo.
N. Y. CITY, N. Y.
SUP WITH ME
"Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things."—Phil. 4:8.
SUP WITH ME.
AND wilt Thou sup with me? My morsel hard,
My cup so bitter, that my hand would fain
Put it aside untasted; wilt Thou come
Into this lonely dwelling of my heart,
Whence earthly peace and joy have taken flight,
And left it desolate? Then come, sweet Guest!
There's room for Thee, for there are none beside;
And if the dwelling be not swept so clean
Nor garnished as I fain would have it, Lord,
Do thou forgive; and while thou dwellest with me,
Meeten, and purify, and fit my soul
(E'en if with trouble, so it be thy will)
To dwell in light hereafter, in that home
Where those thou lovest shall sit down with thee.
—Sunshine at Home.
TRUE TEMPERANCE.
"Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God." 1 Cor. 10:31.
Temperance does not consist in abstinence from intoxicating liquors alone, by any means. The word properly denotes self-control, and applies with as much force to habits of life as to eating and drinking. True temperance consists not only in so controlling ourselves that we will wholly abstain from articles which are injurious in their nature, but it also implies that self-control which will guard us from an unlawful or intemperate use of lawful things.
"Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God." Here is the key to the whole question. Any indulgence which comes under the condemnation of this scripture had better be laid aside. This brings temperance where it properly belongs, inside of a Christian standpoint, and no Christian who is worthy of the name can knowingly and habitually engage in the use or practice of anything which tends to dishonor his Master.
Our bodies are temples for the Holy Ghost to dwell in. In other words, the pure and holy influence of the Spirit of God cannot be felt by ourselves, nor manifested through us, if we consort with and love physical impurity. Think of the white-robed angels leaving their homes of glory to associate with the individual who uses foul language, or who is continually under the stupefying influence of drugs or drink, or who cherishes any other vile or filthy practice.
Anything which defiles the body defiles our soul temples. Any practice or habit which unnaturally tears down our physical organization, breaks down our system, or injures our health, to this extent breaks down and destroys the temple of the Holy Ghost. "If any man defile ["destroy," margin] the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are." 1 Cor. 3:17.
IMPORTANCE OF FAMILY DISCIPLINE.
NONE of the lessons of childhood are learned in vain. Character is developed in youth, for good or evil. At home there may be praise and false flattery; in the world each stands on his own merits. The pampered ones, to whom all home authority has yielded, are there daily subjected to mortification by being obliged to yield to others. Many are even then taught their true place by these practical lessons of life. Through rebuffs, disappointments, and plain language from their superiors, they often find their true level, and are humbled to understand and accept their proper place. But this is a severe and unnecessary ordeal for them to pass through, and could have been prevented by proper training in their youth.
The majority of these ill-disciplined ones go through life at cross-purposes with the world, making a failure where they should have succeeded. They grow to feel that the world owes them a grudge because it does not flatter and caress them, and they take revenge by holding a grudge against the world and bidding it defiance. Circumstances sometimes oblige them to affect a humility they do not feel; but it does not fit them with a natural grace, and their true characters are sure to be exposed sooner or later.
If such persons have families of their own, they become arbitrary rulers at home, and display there the selfish and unreasonable disposition they are forced to partially conceal from the outside world. Their dependents feel to the utmost all the faults of their early training. Why will parents educate their children in such a manner that they will be at war with those who are brought in contact with them?
Their religious experience is moulded by the education they receive in childhood. The sad trials, which prove so dangerous to the prosperity of a church, and which cause the unbelieving to stumble and turn away with doubt and dissatisfaction, usually arise from an unsubdued and rebellious spirit, the offspring of parental indulgence in early youth. How many lives are wrecked, how many crimes are committed, under the influence of a quick-rising passion that might have been checked in childhood, when the mind was impressible, when the heart was easily influenced for right, and was subject to a fond mother's will! Inefficient training of children lies at the foundation of a vast amount of moral wretchedness.
EIGHT REASONS WHY I GAVE UP SMOKING.
1. WHEN I saw church members paying from five to ten dollars per year for tobacco, and only half that for the Gospel, I thought that if a man will rob God of his tithes and offerings from love of his pipe, it was high time to cast to the moles and bats "idols" that claimed such supremacy.
2. It often seemed to me that smoking clouded the light of God's countenance in Christian experience and dampened the fire of love and zeal in God's cause.
3. When I saw preachers seeking a secret place to "puff," I would think, If the deed is justifiable, why not do it publicly? or was it that they felt guilty and ashamed to be seen?
4. When I saw boys and young men, and women too, smoking the pipe, I felt that I could not say anything against it.
5. When I saw the drunkard and profane likewise, I would say, "I am a companion with those characters, in the pipe at least;" then my conscience would smite me.
6. For the church wholly to abstain from both smoking and drinking, and set an example of total abstinence to the world, would remove two great hindrances to a more general outpouring of the Spirit of God.
7. Then when at devotion I smelled my own breath, so smoky, I wondered if God would accept the incense of tobacco.
8. If it be as hard for the drunkard to give up drinking as for me to give up smoking, then I should have more feeling for the poor drunkard, and how can I consistently advocate total abstinence while I am intemperate in smoking?
After duly weighing all these facts and arguments, I determined to try to abandon the pipe. After I got the victory, I could not help praising God for the deliverance I had often wished for, but never thought I could obtain; and now I feel better in health, more lively in spirits, less peevish and fretful—have a clearer intellect and better memory, a peaceful conscience, a brighter and sweeter evidence, and nearer communion with God and his church. And I now say to all, if I have conquered, so may you; only rely on divine strength; for you will need it, if smoking is as hard a habit for you to give up as it was for me. The victory may be yours, and the result the same.—Selected.
An Argument Against Female Suffrage
By Editor
HERE is the newest and strongest argument against female suffrage, which we find credited in a Catholic paper to Bishop Spalding, of Peoria. It is that women in all these generations have never yet learned to cook well enough to prevent dyspepsia, and if they failed in this, their first business, how can they be trusted to govern the state?—N. Y. Independent.
STATISTICAL NOTES.
It may be of interest to the reader to know that in Germany, the cradle of the Reformation, over one-third of the population adhere to the Roman Catholic religion. This portion of the population wields a very strong political influence, so much so that it is a penal offense for even a minister of the state church (Lutheran) to speak disrespectfully of the pope. In Austria-Hungary about three-fourths of the population are Catholic. In France, the Protestants, Jews, and unclassified portions of the population combined number less than one million, while the Catholics number nearly thirty-six million. In Italy, the non-Catholic population is less than a quarter million out of a whole population of thirty million. Spain, with a population of about seventeen million, is almost unanimously Catholic, the non-Catholic forces numbering less than forty thousand. Portugal is still nearer to unanimous Catholicity, there being but a trifle over one thousand of all non-Catholic classes out of a total population of about four and a half million. Out of about six million population in Belgium, the non-Catholics number but little over twenty thousand. In the Netherlands more than one-third of the people are Catholics. Even the little republic of Switzerland is nearly one-half Catholic. Malta and Luxembourg are almost unanimously Catholic.
With this great preponderance of Catholic influence in Europe, in face of the fact that the allegiance of Roman adherents is first to the church, the question of the restoration of the Papacy to its former power must of necessity be soon brought to a practical test.
Of the creeds of the world, the following figures give the estimated numerical strength: Christianity (including everything claiming the name), 447,088,158; Confucianism and worship of ancestors, 256,000,000; Hinduism, 190,000,000; Mohammedanism, 176,834,372; Buddhism, 147,900,000; Taoism, 43,000,000; Shintoism, 14,000,000; Judaism, 7,056,000; Polytheism, 117,681,669.
That part of the world's population which claims to be Christian is classified by accepted authority as follows: Catholic Churches, 239,866,533; Protestant churches, 143,237,625; Orthodox Greek Church, 98,016,000; Church of Abyssinia, 3,000,000; Coptic Church, 120,000; Armenian Church, 1,690,000; Nestorians, 80,000; Jacobites, 70,000.
THE English-speaking religious communities are estimated to number, respectively, as follows: Episcopalians, including Church of England, 28,500,000; Methodists, all classes, 18,250,000; Roman Catholics, 15,250,000; Presbyterians, all classes, 11,175,000; Baptists, all classes, 9,000,000; Congregationalists, 6,000,000; Free Thinkers, 4,500,000; Lutherans, 2,000,000; Unitarians, 2,500,000; minor religious sects, 5,000,000. The non-religious English-speaking population is estimated at 15,000,000. It is also estimated that 18,000,000 or more of Hindus, Mohammedans, Buddhists, and others in the Orient, also speak and read English in addition to their native tongues.
THE last edition of the "Encyclopædia Britannica" gives an estimate in round numbers of Protestants in the world speaking all civilized languages, and places the Lutherans in the lead, with over 42,000,000, mostly in Germany and Scandinavia. The Anglican Church is placed next, with 20,000,000.
THE following estimates of the number of adherents to the various religious denominations in the United States are based on the latest available statistics: Adventists (Seventh-day), 40,000; five other sects of Adventists, 32,000; Baptists, thirteen sects, 3,712,468; Brethren (River), 3,427; Brethren (Plymouth), 6,661; Catholics, eight sects, 6,259,265; Christadelphians, 1,277; Christians, 103,722; Christian Scientists, 8,724; Christian Union, 18,214; Church of God (Winne-Brenarian), 22,511; Church of the New Jerusalem, 7,095; Congregationalists, 512,771; Disciples of Christ, 641,051; Communistic Societies of various descriptions, 4,000; Dunkards, four branches, 73,795; Episcopalians, Protestant and Reformed, 540,509; Evangelical Association, 133,313; Friends (Orthodox, Hicksite, Wilburite, Primitive), 107,208; German Evangelical, two branches, 223,588; Jewish, Orthodox and Reformed, 130,496; Latter-day Saints, two branches, 166,125; Lutherans, four general bodies, 1,231,072; Mennonites, twelve sects, 41,541; Methodists, seventeen sects, 4,589,284; Presbyterians, twelve sects, 1,278,332; Reformed Church, three branches, 309,458; Salvation Army, 8,742; Social Brethren, 913; Spiritualists, 45,030; Theosophical Society, 695; United Brethren, three branches, 225,281; Unitarians, 67,749; Universalists, 49,194; Independent Congregations, 14,126.
INTERNATIONAL SABBATH SCHOOL LESSONS
"So they read in the book in the law of God distinctly, and gave the sense, and caused them to understand the reading."—Neh. 8:8
(a) What beasts did Daniel see in his second vision?
(b) What did they symbolize?
(c) What other symbol was introduced?
(d) What power did it represent?
(e) What is said of its power, its work, and its fate?
While having this vision, what did Daniel hear? Verse 13.
What question did one ask of the other? Verse 13. (See note 1.)
What answer was given, and to whom was it addressed? Verse 14. (See note 1.)
When Daniel had seen the vision, for what did he seek? Verse 15. (See note 2.)
What did he then see and hear? Verses 15, 16. (See note 3.)
What command was given to Gabriel? Verse 16.
What did Gabriel say to Daniel? Verse 17. (See note 4.)
How did these things affect Daniel? Verse 18.
What did Gabriel do to him? Verse 18.
What did Gabriel say he would teach Daniel? Verse 19. (See note 4.)
What portion of the vision did he explain to Daniel in chapter 8? (See note 5.)
What did Gabriel say concerning the time mentioned in the vision? Verse 26. (See note 6.)
What experience did Daniel then have? Verse 27.
What does he say of the vision? Verse 27. (See note 5.)
NOTES.
1. THAT is, How long will this wicked, desolating power be permitted to carry out its cruel work against the cause and the people of God? It is interesting to note the following points in regard to the question and answer: (1) The interest manifested by the heavenly angels in the affairs of this world, as indicated by the angel's question. (2) The one to whom the question was addressed was evidently Michael, the first, or chief, of the princes (Dan. 10: 13), the only one who held (that is, had an understanding), with Gabriel in these things (verse 21). Michael is Christ. (See Dan. 12: 1; 1 Thess. 4: 16; Jude 9; John 5: 26-29.) It was certainly very fitting that Gabriel should ask Christ, the Archangel, for information. (3) Christ's answer is addressed to Daniel, and he recorded it, thus clearly indicating that it was designed for the comfort and instruction of the people of God in after time.
As the cleansing of the earthly sanctuary in the type was a work of judgment, and came at the close of the yearly round of service, so the cleansing of the heavenly sanctuary is also a work of judgment, and constitutes the closing work of Christ as our great high priest. The 2,300 days, or years, reach, therefore, to the solemn scenes of the judgment, described in Daniel 7, in immediate connection with which he heard the great words of the Papacy, and saw it given to the burning flame. Dan. 7:9-11. It will be noticed that the answer, instead of giving a period which would reach to the execution of God's judgments upon the Papacy, and the deliverance of God's people, gives a period reaching to the investigative judgment, a brief but indefinite time, just before Christ comes to execute judgment.
2. DANIEL sought for the meaning. He knew that the Lord had a purpose in giving this vision, as well as all the instruction which the Lord gives to his people through his prophets. The case of Daniel is an instructive one, and his example is worthy of imitation. How differently the prophetic Scriptures are regarded by many at the present time. But Jesus says of Daniel's prophecy, "Whoso readeth, let him understand." Matt. 24: 15.
3. THE one who appeared to Daniel in the form of a man was Gabriel. He came to answer his prayer and explain the meaning of the vision. That Daniel might know the nature of his errand,14the command is given to Gabriel in Daniel's hearing, "Gabriel, make this man to understand the vision." This command came from the one of whom Gabriel asked the question about the time and the sanctuary, hence we know it was Christ.
4. THE vision reached down through the ages to the last days, even unto the time of the end; hence Gabriel says, "At the time of the end shall be the vision" (Dan. 8: 17), and, "Behold, I will make thee know what shall be in the last end of the indignation; for at the time appointed the end shall be" (verse 19), that is, the end of the period (2,300 days), and then a brief period of judgment, the cleansing of the sanctuary, and then the sanctuary and host would no longer be trodden underfoot, for Jesus would come and deliver his people and establish his kingdom. (See note 1.)
5. THE vision of the evening and the morning, or of the evenings and mornings, as it is rendered in the Revised Version, is the vision of the days, referring evidently to the 2,300 days of verse 14. In the Revised Version verse 14 is rendered, "Unto two thousand and three hundred evenings and mornings; then shall the sanctuary be cleansed." In the record of creation we read that "the evening and the morning were the first day," the "evening and the morning were the second day," etc.; hence the angel speaks of the vision of the 2,300 days as "the vision of the evenings and mornings."
6. GABRIEL explained the symbols in chapter 8, but did not explain the 2,300 days; and as the time was made the leading feature of the vision by the striking manner in which it was presented, Daniel could truly say that he "was astonished at the vision, but none understood it." That the time in connection with the event at its close is the most important part of the vision is proved by the fact that the time gives name to the vision. Gabriel calls it the vision of the evenings and mornings, or of the days, referring to the 2,300 days.
NEWS FROM MISSIONS
"Blessed are ye that sow beside all waters." "They that sow in tears shall reap in joy."
TRUST.
LIE down and sleep;
Leave it with God to keep
This sorrow which is part
Now of thy heart.
When thou dost wake,
If still 'tis there to take,
Utter no wild complaint;
Work waits thine hands.
If thou shouldst faint,
God understands.
—Katrina Trask.
Sad Statistics
Sad Statistics.—From carefully prepared statistics it is found that there are in this country 22,447,000 children of a school age. Of these 12,728,960 do not attend any Sunday school. In a comparative estimate of the growth of the churches in the United States with the growth of cities, taking as a basis about fifty of the largest centers of population, it has been shown that since 1850 the churches have fallen behind thirty-seven and one-half per cent. This certainly is not a favorable showing towards the bettered condition of the world, nor towards its conversion.
India’s Religious Millions
SAYS the Journal des Missions: "The late census of India gives the number of Animists as 9,000,000. This is simply the worship of spirits, conceived as localized or ubiquitous, a religion mainly of superstitious terror. The religious condition of the lower castes of Brahminism or Hinduism differs but slightly from this. Grouping the two classes together, we have an aggregate of about 50,000,000. This mass, relatively inert, will become the prey of the Brahmanist revival or of Islam unless the Christian mission lays hold of these elements. It ought to do this without neglecting any of the other elements of Hindu society; but, alas, how little the Christian church yet comprehends the grandeur of the task which Jesus has confided to her!"
Children of India Missionary Field
It is worth while to get hold of the children of India yet under five years of age. There are about forty-five million of them, as many as there are people in the German Empire, and of themselves they form a vast missionary field. "Where are the reapers?"
Love the Dead Should Have Had
THE saddest of all legacies is love the dead should have had.—Golden Rule.
