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The Advent Review and Sabbath Herald, Vol. 55, No. 12

THE SIN OF INDIFFERENCE

The Advent Review and Sabbath Herald

March 18, 1880

Seventh-Day Adventist Publishing Association · Battle Creek, Mich. · March 18, 1880

THE SIN OF INDIFFERENCE.

By Ellen G. White

BY MRS. E. G. WHITE.
To secure the indulgence of appetite, Esau sacrificed his birthright. Afterward he saw his folly; but “when he would have inherited the blessing, he was rejected; for he found no place of repentance, though he sought it carefully with tears.”
Esau represents a class who have a blessing of priceless value within their reach,—the immortal inheritance; life that is as enduring as the life of God, the Creator of the universe; happiness immeasurable, and an eternal weight of glory. Yet there are very many who have indulged appetite, passion, and inclination, so long that their power to discern and appreciate the value of eternal things is weakened. Esau had a strong desire for a particular article of food, and he had so long gratified self that he did not feel the necessity of turning from the tempting coveted dish.
He made no special effort to restrain his appetite, until that power bore down every other consideration, and controlled him, and he imagined he would suffer great inconvenience, and even death, if he could not have that particular dish. The more he thought upon it the more his desire strengthened, until his birthright, which was sacred lost its value and its sacredness. He thought, Well, if I now sell it, I can easily buy it back again. He flattered himself that he could dispose of it at will, and buy it back at pleasure. When he sought to purchase it back, even at a great sacrifice on his part, he was not able to do so. He then bitterly repented his rashness, his folly, his madness. He looked the matter over on every side. He sought for repentance carefully and with tears. It was all in vain. He had despised the blessing, and the Lord removed it from him forever.
Some have thought that they could sacrifice the truth for a time to their worldly interests, without becoming entirely reckless, so that if they should be disappointed in their hopes and expectations of worldly gain, they could again interest themselves in the truth and become candidates for everlasting life. But in this they only deceive themselves. Under the parable of a great supper, our Saviour shows that many will choose the world above himself, and will as the result lose Heaven. The gracious invitation of our Saviour is slighted. The man in the parable had been to the trouble and expense of making a great preparation at an immense sacrifice, and then invited the guests to his feast. But they with one consent began to make excuse. One said, “I have bought a piece of ground, and I must needs go and see it; I pray thee have me excused. And another said, I have bought five yoke of oxen, and I go to prove them; I pray thee have me excused. And another said, I have married a wife, and therefore I cannot come.”
The Lord turns from the wealthy and world-loving, whose lands and oxen and wives were of so great value in their estimation as to outweigh the advantages they would gain by accepting the gracious invitation he had given them to eat of his supper. The master of the house was angry and turned from those who had thus insulted his bounty offered them, to a class who are not full, but are poor and hungry, and who are maimed and lame, halt and blind. These have not possessions of lands and houses, and will appreciate the bounties provided, and in return will render the master sincere gratitude, unfeigned love and devotion. But his house is not yet filled, and the command is, “Go out into the highways and hedges, and compel them to come in, that my house may be filled; for I say unto you that none of those men which were bidden shall taste of my supper.” Here is a class rejected of God because they despised the invitation of the Master.
The Lord declared to Eli, “Them that honor me I will honor, and they that despise me shall be lightly esteemed.” Says Christ, “If any man serve me, let him follow me, and where I am there shall also my servant be; if any man serve me, him will my Father honor.” God will not be trifled with. Those who have the light and reject it, or neglect to walk in it, to them it will become darkness. An immense sacrifice was made on the part of God’s dear Son, that he might have power to rescue fallen man and exalt him to his own right hand, make him an heir of the world, and a possessor of the eternal weight of glory.
The riches, glory, and honor, offered by the Son of God, are of such infinite value that it is beyond the power of men or even angels to give any just idea of their worth, excellence, and magnificence. If men, plunged in sin and degradation, refuse these heavenly benefits, refuse a life of obedience, trample upon the gracious invitations of mercy, and choose the paltry things of earth because they are seen, and it is convenient for their present enjoyment to pursue a course of sin, Jesus will carry out the figure in the parable; such shall not taste of his glory; but the invitation will be extended to another class. Those who choose to make excuses, and continue in sin and conformity to the world, will be left to their idols. There will be a day when they will not beg to be excused. Not one will wish to be excused. When Christ shall come in his glory, and with the glory of his Father, and all the heavenly angels surrounding him, escorting him on his way, with voices of triumph, while strains of the most enchanting music fall upon the ear, all will then be interested; there will not then be one indifferent spectator.
Speculations will not then engross the soul. The miser’s piles of gold, which are before him, and which have feasted his eyes, will be no longer attractive. The palaces which the proud men of earth have erected, and which have been their idols, will be turned from with loathing and disgust. No one will then plead his lands, his oxen, or his wife that he has just married, as a reason why he should be excused from sharing the glory that bursts upon his astonished vision. All will want a share, but some will know that it is not for them.
They will then call, in earnest, agonizing prayer, for God to pass them not by. The kings, the mighty men, the lofty, the proud, the mean man, will bow together under an inexpressible load of woe; and heart-anguished prayers of Mercy! mercy! Save us from the wrath of an offended God! will be wrung from their lips. A voice answers them with terrible distinctness: “Because I have called, and ye refused; I have stretched out my hand, and no man regarded; but ye have set at naught all my counsel, and would none of my reproof, I also will laugh at your calamity; I will mock when your fear cometh.”
Then kings and nobles, the mighty man, and the poor man, and the mean man, alike will cry most bitterly. They who in the days of their prosperity despised Christ and the humble ones who followed in his footsteps, men who would not humble their dignity to bow to Jesus Christ, who hated his despised cross, are now prostrate in the mire of the earth. Their greatness has all at once left them, and they do not hesitate to bow to the earth at the feet of the saints. They then realize with terrible bitterness that they are eating the fruit of their own way, and being filled with their own devices. In their supposed wisdom they turned away from the high, eternal reward, rejected the heavenly inducement for earthly gain. The glitter and tinsel of earth fascinated them, and in their supposed wisdom they became fools. They exulted in their worldly prosperity as though their advantages were so great that they could, through them, be recommended to God, and thus secure Heaven.
Money was their power, and money was their god; but their very prosperity destroyed them. They became fools in the eyes of God and his heavenly angels, while men of worldly ambition thought them wise. Now their supposed wisdom is all foolishness, and their prosperity their destruction. Again rings forth in shrieks of fearful, heart-rending anguish, “Rocks and mountains, fall on us, and hide us from the face of Him that sitteth on the throne, and from the wrath of the Lamb; for the great day of his wrath is come, and who shall be able to stand?” To the caves of the earth they flee as a covert, but these fail to be a protection then.
Said Christ: “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength.” If this commandment is obeyed, it prepares the heart to obey the second, which is like unto it,—Love thy neighbor as thyself. All the ten commandments are embodied in these two specified. The first takes in the first four commandments, which show the duty of man to his Creator. The second takes in the last six, which show the duty of man to his fellow-man. On these two commandments hang all the law and the prophets. They are two great arms sustaining all ten of the commandments, the first four and the last six. These must be strictly obeyed. “If thou wilt enter into life, keep the commandments.” Very many who profess to be Christ’s disciples will apparently pass along smoothly in this world, and men will regard them as upright, godly men, when they have a plague spot at the core; which taints their whole character, and corrupts their religious experience.
“Thou shalt love thy neighbor as thyself.” This forbids the taking advantage of our fellow-men in order to advantage ourselves. We are forbidden to wrong our neighbor in anything. We should not view the matter from the worldling’s standpoint. To deal with our fellow-men, in every instance, just as we would wish them to deal with us, is a rule we should apply to ourselves. God’s laws are to be obeyed to the letter. In all our intercourse and dealing with our fellow-men, whether believers, or unbelievers, this rule is to be applied: Love thy neighbor as thyself. Many who profess to be Christians will not bear the measurement of God on this point; but will be found wanting when weighed in the balances of the sanctuary. “Come out from among them, and be ye separate, saith the Lord, and touch not the unclean, and I will receive you, and will be a father unto you, and ye shall be my sons and daughters, saith the Lord Almighty.” What a promise is this. We should not lose sight of the fact that this promise is based upon obedience to a specific command. God calls upon all to separate from the world, and not to follow its practices or be conformed to it. “But be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect will of God.”
God calls for separation from the world. Will we obey? Will we come out from among them, and remain separate and distinct from them? “For what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?” No one can mingle with worldlings, partake of their spirit, and follow their example, and be at the same time a child of God. The Creator of the universe addresses his children as an affectionate Father. All who separate from the world in their affections, and remain free from its contaminations, will be adopted into the family of God, and made heirs of an immortal inheritance. In place of this world, he will give them the kingdom under the whole heaven, and life that is as enduring as eternity.
If we would have his blessing attend us, and his presence to abide in our families, we must obey him, and do his will irrespective of losses or gains, or our own pleasure. We should not consult our desires, nor the approbation of worldlings, who know not God, and seek not to glorify him. If we walk contrary to God, he will walk contrary to us. If we have other gods before the Lord, our hearts will be turned away from serving the only true and living God, who requires the whole heart, the undivided affections. God requires all the heart, all the soul, all the mind, and all the strength. He will accept nothing short of this. No separation is allowed here. No half-hearted work will be accepted.
In order to render to God perfect service, we must have clear conceptions of his will. This will require us to use only healthful food, prepared in a simple manner, that the fine nerves of the brain be not injured, making it impossible for us to discern the value of the atonement, and the priceless worth of the cleansing blood of Christ. “Know ye not that they which run in a race, run all; but one receiveth the prize? So run that ye may obtain. And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible. I therefore so run, not as uncertainly; so fight I, not as one that beateth the air. But I keep under my body, and bring it into subjection; lest that by any means, when I have preached to others, I myself should be a castaway.”
If, for no higher object than a wreath or perishable crown as a reward of their ambition, men subjected themselves to temperance in all things, how much more should those who profess to be seeking, not only an unfading crown of immortal glory, but a life which is to endure as long as the throne of Jehovah, and riches that are eternal, honors which are imperishable, and an eternal weight of glory. Will not the inducements presented before those who are running in the Christian race, lead them to practice self-denial, and temperance in all things, that they may keep their animal propensities in subjection, keep under the body, control the lustful passions and appetites? Then can they be partakers of the divine nature, having escaped the corruption that is in the world through lust.
If the exceeding precious and glorious reward promised will not lead us to welcome greater privations, and endure greater self-denial than worldly men who are seeking merely a bauble of earth, a perishable laurel which brings honors from a few of the worldly, we are unworthy of everlasting life. With earnestness and intensity of desire to do the will of God, we should excel the zeal of those who are engaged in any other enterprise, to a degree as much greater as the value of the object we are seeking to attain is higher. The treasure we are striving to secure is imperishable, immortal, and all-glorious; while that which the worldling is in pursuit of endures but a day, is fading and perishable, fleeting as the morning cloud.
We should let nothing obstruct our progress in the way to everlasting life. Our eternal interest is at stake. There must be a thorough work wrought in us, or we shall fail of Heaven. But Jesus invites us to make him our strength, our support. He will be to us a present help in every time of need. He will be as the shadow of a great rock in a weary land. May it not be our great anxiety to succeed in this world; but may the burden of our souls be, How shall I secure the better world? What have I to do to be saved? In saving our own souls, we save others. In lifting ourselves, we lift others. In fastening our grasp upon the truth, and upon the throne of God, we aid others to fix their trembling faith upon the promises of God, and his eternal throne. The position all must come into, is to value salvation dearer than earthly gain, to count everything but loss that they may win Christ. The consecration must be entire. God will admit of no reserve, of no divided sacrifice, no idol. All must die to self, and to the world. Then let us each renew our consecration to God daily. Everlasting life is worth a lifelong, persevering, untiring effort.

ISRAEL

By Eliza H. Morton

BY ELIZA H. MORTON.
The tent, the altar, and the cloud Were outward tokens grand Of Him who led His people through A weary, desert land; And Israel’s God still lives and reigns, Still loves the fallen race, Still guides the fainting pilgrim on To happy resting-place.
The God of Jacob is our God; The cloud still hovers o’er The tents of earth, and shadows forth Bright glory evermore. The everlasting arms are strength, The mighty wings are shade; At feet of Israel’s Comforter Life’s burdens may be laid.
The Gentiles may be grafted in To Christ, the living vine, All nations know the peace and joy, And taste the bread and wine. The gospel note is to the world,— All hail the kingly King! Oh, praise him for his tender love! Oh, shout, ye saints, and sing!
The holy city is above— Jerusalem the blest. O city with the pearly gates! Thy streets are endless rest! The scattered tribes of Israel’s race United all will be; O joyful gathering soon to come In long eternity!
Battle Creek, Mich.

“OUR SCHOOL-MASTER.”

By R. F. Cottrell

BY ELD. R. F. COTTRELL.
A CORRESPONDENT asks whether Paul speaks of the same law in his letters to the Romans and to the Galatians. We believe he does. But we learn from the letter to the Hebrews that the law had “a shadow of good things to come,” connected with it, consisting, in part at least, of “those sacrifices which they offered year by year continually.” Heb. 10:1. This shadow was “a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience; which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation.” Heb. 9:9, 10.
Circumcision was a badge of the worshipers at that time; but in Romans the apostle teaches that there is “no difference” between the circumcised and the uncircumcised; all being under sin, the gospel comes to all alike. Rom. 3:22, 30. In chap. 14 he alludes to the carnal ordinances, such as meats and drinks, and the observance of certain days connected with these ordinances, teaching a charitable liberality toward those whose weak consciences viewed them as still binding.
But in his letter to the Galatians he takes more decided ground against circumcision and the ceremonial law; because the gospel among them had been perverted by false teaching which made these things necessary to salvation.
Observe the harmony of the apostle. Of the meats and drinks, and carnal ordinances, he says, “Imposed on them until the time of reformation. But Christ being come,” etc. Heb. 9:10, 11. “Wherefore the law was our school-master to bring us unto Christ, that we might be justified by faith. But after that faith is come, we are no longer under a school-master.” Gal. 3:24, 25.
The “whole law” spoken of by James is evidently that law by which Christians, as well as the rest of mankind, will be finally judged. See Jas. 2:8–12. The precepts which forbid adultery and murder are a part of that law. Verse 11. But that law spoken of in Gal. 5:3 certainly includes circumcision, and very evidently all those other fleshly ordinances which were connected with it, and which with it had passed away.
Our correspondent suggests that it was an angel which spoke the commandments at Sinai; and as proof refers to the testimony of Stephen concerning Moses as follows: “This is he that was in the church in the wilderness with the angel which spoke to him in the Mount Sinai, and with our fathers.”
To this we raise no objection; but further suggest that Michael, the Archangel, is the Son of God. Dan. 12:1; John 5:28; 1 Thess. 4:16. And of the angel which was with Israel in the desert, God says, “My name is in him.” Ex. 23:21. The name of God is given to the Son. As a son, he inherits the name of his Father,—a more excellent name than is given to the angels. The Father says to the Son, “Thy throne, O God, is forever and ever.” See Heb. 1:4–10. And in the day when Christ shall come, with the voice of the Archangel and the trump of God, to raise the dead, and in so doing swallow up death in victory, it shall be said, “This is our God; we have waited for him, and he will save us.” Isa. 25:8, 9; 1 Cor. 15:54. See also Isa. 9:6.
Now if the voice of God which was heard by all the people at Sinai, was the voice of the Archangel, the Son of God, it only proves that He through whom the Father made the world, was one with the Father in giving the law of ten commandments, as well as in the great plan and work of redemption from sin; and consequently that the law of the Father and that of the Son is one and the same.

HOLY LIVING.

By E. C. Teter

BY E. C. TETER.
A mere profession is an empty sound, unless we carry out in our intercourse with the world the great principles we profess. It therefore becomes us to live in such a way as to prove by our daily lives the sincerity of our religion. The apostle said, “Follow peace with all men, and holiness, without which no man shall see the Lord.” From this passage we are taught the necessity and importance of holiness. We are far from believing that a strict conformity to the externals of religion is sufficient to constitute a Christian. It is essential, in the first place, to experience a change of heart,—to obtain an evidence that God, for Christ’s sake, has forgiven our sins. This is what the apostle calls “being sealed with the Holy Spirit of promise,” the Spirit bearing witness with our spirit that we are the children of God. When devotion erects her altar in the heart, and the spirit of adoption enables us to cry “Abba Father,” and we publicly declare that we have experienced a change,—that a great and glorious work has been wrought in the soul, it then becomes important for us to establish the truth of what we say, and the best way to do this is to adorn the doctrine of our God and Saviour by an upright walk and godly conversation,—a holy life.
May the Lord hasten the time when the gospel in its purity shall be preached, when the outward forms of Christianity shall not be considered alone sufficient, but the power shall be sought also. Then shall sinners be turned from darkness to light, and from the power of sin and Satan to God.

THE BOOK OF REVELATION.

By A. Smith

BY A. SMITH.
It is asserted by many who claim to be believers in the Bible, and among them are not a few who profess to expound that word, bearing the title of D. D., that the book of Revelation so abounds in figures of speech and prophetic data, that much of it, at least, cannot be understood. But we ask, Is not that book a part of the Holy Scriptures given by inspiration of God, and therefore “profitable” (2 Tim. 3:16); and does not the Bible declare that “the secret things belong unto the Lord our God; but those things which are revealed belong unto us and to our children forever, that we may do all the words of this law”? Deut. 29:29.
Now there is not a book in the Holy Bible that is so directly the subject of Divine revelation as the one bearing this distinctive title. In the introductory sentence of the book it is declared to be “The Revelation of Jesus Christ;” and a blessing is pronounced upon those who read (or hear), and keep that which is written therein. See Rev. 1:1, 3; 22:6, 7. The rejection of any part of his inspired word cannot be pleasing to God; and the rejection of that portion upon which he has so expressly set his seal must be especially displeasing to him. All Christians are concerned in the events foreshadowed in the symbols represented in this book, and should be deeply interested in them, whether history has recorded their fulfillment in the past, or they point to incidents yet to transpire.
As in passing through a country distant objects before us appear dim in outline, though sufficiently distinct to assure us that we are pursuing the right way, and those we have passed are as indistinct, while every object immediately surrounding us is clearly discerned, so, traversing the highway of prophecy through the fields occupied by the subjects of the Revelation, those immediately at hand are impressed upon the mind with a distinctness that was not necessary when they were viewed as a whole from a prophetic standpoint in the past.
To be more definite, we will take, as an example, a subject that has been, and still is in process of fulfillment during the present generation. In Rev. 14, three messages are brought to view, the first of which announces the hour of God’s Judgment as come, the second declares the fall of Babylon, and the third threatens the wrath of God upon those who worship the beast and his image, or receive his mark. Since the days of the apostles, every reader of the Bible has known that such messages were at some time to be given to the world; but a knowledge of the exact form they would assume was reserved for the generation to which they were to be given. Dr. Clarke, one of the most learned of commentators, thus writes concerning the first angel’s message:—
“Whether this angel mean any more than a particular dispensation of providence and grace, by which the gospel shall be rapidly sent throughout the whole world; or whether it mean any especial messenger, order of preachers, people, or society of Christians, whose professed object it is to send the gospel of the kingdom throughout the earth, we know not.”—Comments on Rev. 14:6.
The same author represents Bishop Bale as considering the three angels to be three classes of preachers who should bear their testimony against the corruptions of the papal church. Expositors have generally understood these angels to symbolize three classes of teachers who should give these messages to the world. Some supposed the first message to symbolize that given by Martin Luther and his associates; and Dr. Clarke thought it very descriptive of the work accomplished by the British and Foreign Bible Society. Thus these symbols have served as waymarks to the kingdom of God, though the conjectures of these eminent men as to the detail of their accomplishment have been seen to be erroneous by those who have reached, in point of time, the fulfillment of the emblems.
That these messages belong to the present generation is proved from the following considerations:—
1. The prophecy concerning the Judgment, upon which the first message was based, was sealed up, indicating that it would not be understood, until the time of the end. See Dan. 7:9, 10; 12:9.
2. The second coming of Christ was not taught by the apostles as an event to transpire in their day, but as following the rise and reign of the “man of sin.” See 2 Thess. 2:1–5.
3. Martin Luther and his contemporaries did not give the message, but, on the contrary, he taught that the Judgment would transpire about three hundred years after his time.
4. The message, when due, must be world-wide in its extent, being given to every people, nation, and tongue. Such a message was given in 1843–4. Had it been given prior to that date, there would certainly have been some historical record of so public a transaction; but no such record can be found.
5. The proclamation of the second angel’s message immediately followed that of the first, in 1844, and then the third message, which has been preached to the world for more than thirty-five years; the three messages thus being given in the required numerical order, at the right time in regard to prophetic data, and with an emphasis that compels the attention of the whole world, and of which the records of the historian reveal no precedent. Surely this is the work of God.
The distinctive feature of the third message is that it warns mankind against worshiping the beast and his image, and against receiving his mark; and the leading characteristic of those who receive this message, is that they keep the commandments of God and the faith of Jesus.
Now, it must be a conceded fact that when this message is given to the world, it will be able to properly define the points at issue, not only as to the general warning it proclaims, but, also, as to the regulation of the customs and conduct of its believers, and the manner and extent of prosecuting its work. If it were not so, it would not be worthy of its divine Author.
Seventh-day Adventists indorse the first two messages, and claim to have been giving the third message, as their specific work, for many years. They define the beast to be a symbol of the papacy, whose image is yet to be formed in this country by a union of church and state; the seal of God, to be the Sabbath of the fourth commandment so observed as to meet the mind of the great Author of the moral law; the mark of the beast, to be the pagan—papal Sabbath, the first day of the week, knowingly observed as such in preference to the Bible Sabbath; and the wine of the wrath of God, to consist of the seven last plagues, to be poured out upon the defenseless heads of the wicked of this generation.
Reader, do these facts appeal to your judgment and to your heart? Can you be unmoved while this message is being sounded at your very door, or is being discussed at your fireside? “To-day if ye will hear his voice, harden not your hearts.” Can those who respond to the message, lightly esteem its restrictions upon themselves, or its demands upon their time and means, and meet the mind of its Author? Reason answers, No! From the standpoint of the “third angel’s message,” we look along the prophetic highway, and note the many points of interest that rise to view in the past and the future, such as those symbolized by the “seven trumpets” and “seven seals,” which point to events the most of which history has recorded as transactions of the past, thereby assuring us of the fulfillment of those yet to come.
There is one object of interest upon which, above all others, contemplation lingers, as does the natural vision upon a sunset scene,
“When day with farewell beam delays Among the golden clouds of even, And we can almost think we gaze Through opening vistas into Heaven.”
That scene of interest is the descent of the city of God, in its matchless beauty, as the metropolis of the new earth, with the river and the tree of life; and a view of its inhabitants, from whose eyes tears have ceased to flow, and from whose hearts every heavy burden has been lifted forever. “And there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain; for the former things are passed away. * And there shall be no night there, and they need no candle, neither light of the sun; for the Lord God giveth them light: and they shall reign forever and ever.”
The fulfillment of the crowning event in the mighty drama,—the appearance of the Son of God in the clouds of heaven, to open the scene of the immortal state in all its magnificent reality, is, according to the evidence of the book of Revelation, of Daniel, and of Christ himself when upon earth, as corroborated by events in the natural, political, and religious world, to transpire in the present generation. Who will be ready to respond to the assurance of Christ, “Behold, I come quickly,” in the words of John, “Even so come, Lord Jesus”?
By neglecting or despising, as unworthy of our careful study and the conformity of our lives thereto, a book revealing events so intimately connected with the cherished hope of God’s people for six thousand years, do we not incur the loss of our part “out of the book of life, and out of the holy city, and from the things which are written in this book”?
With the following forcible language from the book of Revelation, we submit the subject to the prayerful consideration of the reader:—

THE AUTHORITY.

“I Jesus have sent mine angel to testify unto you these things in the churches.” Rev. 22:16.

THE BLESSING.

“Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein; for the time is at hand.” Rev. 1:3.

TRUSTING GOD.

When Whitlocke, in 1653, was about embarking for Sweden, it is said he was greatly distressed, as he rested at Harwich at night, while reflecting on the distracted state of affairs in England; so much so that he could not sleep. As he walked the floor in excitement, his Christian servant said to him,—
“Pray, sir, may I ask you a question?”
“Certainly,” was the reply of the ambassador.
“Pray, sir, don’t you think God governed the world very well, all the time before you came into it?”
“Undoubtedly,” was the answer.
“And, sir, don’t you think he will govern it just as well when you are gone out of it?”
“Certainly,” said Whitlocke.
“Then, sir, don’t you think you can trust him to take care of it over night, and that it will be safe in his care, while you can go to sleep?”
It becomes us to realize that God rules, just as certainly as that he exists. Is there not enough in this to quiet our anxieties, and to banish all groundless and useless forebodings? After we have faithfully and humbly done our duty, may we not then leave ourselves, our families, our friends, the country, the church—may we not leave all these with God, feeling, the while, that they are all safe in his hands? Why should we be bending double under our burdens, when it is written for our comfort and help: “Cast thy care upon the Lord!” —Selected.

IN THE DARK.

By Alice Cary

Out of the earthly years we live How small a profit springs; I cannot think but life should give Higher and better things.
The very ground whereon we tread Is clothed to please our sight; I cannot think that we have read Our dusty lesson right.
So little comfort we receive Except in what we see, I cannot think we half believe In immortality.
We disallow and trample so The rights of poor, weak men, I cannot think we feel and know They are our brethren.
So rarely our affections move Without a selfish guard, I cannot think we know that love Is all of love’s reward.
To him who smites, the cheek is turned With such a slow consent, I cannot think that we have learned The holy Testament.
Blind, ignorant, we grope along A path misunderstood, Mingling with folly and with wrong Some providential good.
Striving with vain and idle strife In outward shows to live, We famish, knowing not that life Has better things to give.
—Alice Cary.

“SO MUCH THE MORE, AS YE SEE THE DAY APPROACHING.”

By Wm. Covert

BY ELD. WM. COVERT.
THE apostle, in Heb. 10:24-26, evidently does not mean that meetings should be held more and more frequently as we approach the end of the age, for in that case we would have been holding one continuous meeting ere this; and yet the exhortation would still be, “So much the more.” But exhortations to love and good works should be more frequent and earnest as we near the end.
This cannot apply to the popular churches now in existence, for Paul says of them that they will “heap to themselves teachers having itching ears.” With such an abundant supply of preachers there will be but little demand for the exhortations of the laity. Some denominations at present are overrun with ministers to such an extent that the less talented are underbidding their more fortunate competitors in order to obtain employment. But with our people it is different. “Reapers are few, and the work is great;” and we fear that “much will be lost” by waiting. Many of our churches are left much of the time without any ministerial help, and the members are learning to “exhort one another.” Those who go through to the end will do this, and “so much the more as they see the day approaching.” From the nature of this admonition, we conclude that the apostle did not consider it specially important to dwell upon theory in social meetings; our principal anxiety should be with reference to love and good works. These things we need. These we must have or be lost. For these we should pray in secret, in our families, and in the church. “For if we sin willfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, but a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries.” This fearful announcement is made to those who live just prior to the coming of the Lord. As a people, we have such a thorough knowledge of the theory of the truth that we are represented by the faithful and true Witness as saying that we “have need of nothing.” This is a dangerous position to occupy. Unless we get rid of our filthy rags (Isa. 64:6), and buy the fire-tried gold and white raiment, and have our eyes anointed with the eye-salve, a perfect theory of the truth will prove only a source of condemnation to us in the Judgment.

WHAT IS THAT TO THEE?

By C. N. Stuttle

BY C. N. STUTTLE.
We believe that the Bible was given to man that he might be instructed in the ways of all wisdom; and that he might learn to love and obey the commandments of Him who by his word made the heavens, and all the host of them by the breath of his mouth.
The question is sometimes asked, “What will become of the heathen, who know nothing of the Bible, and of the commandments of God?” And again, “Do you Adventists believe that all those who do not keep the seventh-day Sabbath will be lost?” Please turn to Paul’s epistle to the Romans, chap. 2:12, 13, where we think both questions are satisfactorily answered.
Again we read in James 2:10, “For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all.” And Christ himself assures us that “whosoever shall break one of these least commandments, and teach men so, he shall be called the least in the kingdom of Heaven.” Matt. 5:19. Will Martin Luther, John Wesley, and other great reformers and worthy men who did not keep the seventh-day Sabbath, be saved? We believe that these men had a message to deliver to the world, that they lived up to all the light that was given them, and that they will be accepted accordingly. Had they been favored with the light which we have to-day, and had not walked therein, great would be their condemnation; for Christ tells us that he who knows the Master’s will, and does it not, shall be beaten with many stripes, and he who knows it not shall receive but few stripes.
The time has fully come when the people of God should obey the command, “Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins.” Isa. 58:1.
Knowledge has been increased, and light upon the prophecies, pointing us to a soon-coming Redeemer. Let us put away every unclean thing, keep the commandments of God, and have the faith of Jesus, that we may abide in Christ’s love, even as he has kept his Father’s commandments, and abides in his love. John 15:10.
Vernon, Mich.
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