Review and Herald, Vol. 77, No. 22. (5/29/1900)

Review and Herald

May 29, 1900

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · May 29, 1900

CHRIST'S AMBASSADORS.

By Ellen G. White

MRS. E. G. WHITE.

As Christ represented the Father to the world, so Christ's followers are to represent the Son. “God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.” Christ charges his disciples to shine as lights in the world, reflecting the light of God as they see it in the face of Jesus Christ. Again he compares his people to the salt. “Ye are the salt of the earth,” he says; “but if the salt have lost his savor, wherewith shall it be salted?” Unless our daily lives reveal the saving properties of Christ, how can the world have a representation of the truth as it is in Jesus? That religion which has not power to enlighten and save perishing souls, is good for nothing but to be cast out and trodden under foot of men.

In his life work and his plans for reaching the people, Christ teaches us how we shall represent him. “Seek ye first the kingdom of God, and his righteousness,” he says. “Sell that ye have, and give alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth. For where your treasure is, there will your heart be also. Let your loins be girded about, and your lights burning, and ye yourselves like unto men that wait for their lord, when he will return from the wedding: that when he cometh and knocketh, they may open unto him immediately. Blessed are those servants, whom the lord when he cometh shall find watching.”

God is the author of our faith, and when we each act our individual part, he perfects the work, glorifying his name in the finishing of it. God sees all the possibilities there are in men to work out his divine end; and those who are called to be laborers together with him, he will instruct to work according to his plans. As co-workers with Christ they will labor for the poor, the outcast, and the depraved. They will not fail nor be discouraged, for, imbued with the Spirit of Christ, they will see hope for the most hopeless. They will work in God's lines, realizing that man must be sought for and labored for in order to be made Christlike.

God never designed that one man's mind or judgment should be a controlling power. Whenever he has had a special work to be done, he has always had men ready to meet the demand. In every age when the divine voice has asked, Who will go for us? the response has come, “Here am I; send me.” In ancient times the Lord had connected with his work men of varied talents. Abraham, Isaac, Jacob, Moses with his meekness and wisdom, and Joshua with his varied capabilities, were all enlisted in God's service. The music of Miriam, the courage and piety of Deborah, the filial affection of Ruth, the obedience and faithfulness of Samuel,—all were needed. Elijah with his stern traits of character, God used at his appointed time, to execute judgment upon Jezebel.

God will not give his Spirit to those who make no use of the heavenly gift. But those who are drawn out of and away from themselves, seeking to enlighten, encourage, and bless others, will have increased ability and energy to expend. The more light they give, the more they receive. There is nothing isolated or selfish in the religion of Jesus Christ. Every true Christian will feel that he has something to do for the salvation of souls. The ambassadors for Christ, who assume the responsibility of watching for souls, must be closely connected with God. They will feel that they are not their own, but the Lord's, and that God has a right to use all their powers for the honor and glory of his name.

The time is hastening on when those who stand in defense of the truth will know by experience what it means to be partakers in Christ's sufferings. The great oppressor sees that he has but a short time in which to work, that soon he will lose his hold upon man and his power be taken from him, and he is working with all deceivableness of unrighteousness in them that perish. Superstition and error are trampling upon truth, justice, and equity. Every power that is antagonistic to truth is strengthening. There is a work to be done in the earth, and God calls upon us individually to act a part in unfurling the banner of truth. There is great need of real missionaries and of the real missionary spirit. Many of us are far behind the providences of God. Because we do not see so much accomplished as we hope, we become discouraged. This is not as God wills. He desires us to work earnestly, engaging all the tact and wisdom he has endowed us with, and leave the results with him. We must realize that we are co-workers with Christ, and we each must have that faith which will take hold upon omnipotent power, a faith that can not be repulsed or baffled by the obstacles that Satan may oppose.

Paul was a living example of what every true Christian should be. He lived for God's glory. His words come sounding down the line to our time: “For me to live is Christ.” “God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world.” He who was once a persecutor of Christ in the person of his saints now holds up before the world the cross of Christ. Paul's heart burned with a love for souls, and he gave all his energies for the conversion of men. There never lived a more self-denying, earnest, persevering worker. His life was Christ; he worked the works of Christ. All the blessings he received were prized as so many advantages to be used in blessing others.

Christ calls every man and woman to put on the armor of his righteousness and begin to work. I am at your right hand to help you, he declares. Tell all your trials and perplexities to your God. He will never betray your confidence. There is nothing so precious to Christ as his purchased possession, his church, the workers who go forth to scatter the seeds of truth. And none but Christ can measure the solicitude of his servants as they seek to save that which is lost. He imparts his Spirit as the self-sacrificing worker, with earnest, untiring efforts, labors to win souls from sin to righteousness. He is represented as bending earthward, listening to the cry of every needy soul. He is approving or condemning the actions of human beings, and he sends help to every soul who asks in faith. Then do not let your thoughts dwell on self. Think of Jesus. He is in his holy place, not in a state of solitude, but surrounded by ten thousand times ten thousand of heavenly angels who wait to do his bidding. And he bids them go and work for

the weakest saint who puts his trust in God. High and low, rich and poor, have the same help provided.

Souls are starving for the bread of life, and unless God's chosen ones are faithful to their trust, these souls will perish. At the judgment bar of God we shall be called to account for every word we might have spoken but did not. Our lips need to be touched with a live coal from off the altar, that when the call comes, “Whom shall I send, and who will go for us?” we may answer, “Here am I, Lord; send me.” Chosen of God, and sealed with the blood of consecration, we are to stand pointing souls to the Lamb of God that taketh away the sin of the world. Then our words will no longer be cheap and meaningless; for Christ will speak through us.

When Christ's ambassadors present the gospel in its simplicity, and the hearers respond to the word presented, nothing is more gratifying to the heart of Infinite Love than for these souls to come to him confessing their sins and giving expression to their faith; he delights to impart to them his righteousness. And angels rejoice when they see hearts opened to receive the communication of light and pardon and love. When thanksgiving arises from human hearts, heavenly beings take up the song of praise. The prophet Zephaniah represents the joy of Christ over the salvation of a lost soul: “The Lord thy God in the midst of thee is mighty; he will save, he will rejoice over thee with joy; he will rest in his love, he will joy over thee with singing.”

And will not the soul redeemed render his tribute of love and homage? Yes, verily. With the psalmist he will sing, “I waited patiently for the Lord; and he inclined unto me, and heard my cry. He brought me up also out of an horrible pit, out of the miry clay, and set my feet upon a rock, and established my goings. And he hath put a new song in my mouth, even praise unto our God: many shall see it, and fear, and shall trust in the Lord. Blessed is that man that maketh the Lord his trust, and respecteth not the proud, nor such as turn aside to lies. Many, O Lord my God, are thy wonderful works which thou hast done, and thy thoughts which are to usward: they can not be reckoned up in order unto thee: if I would declare and speak of them, they are more than can be numbered.”

“Laborers together with God.” How few understand the full meaning of the words! We can not work by ourselves. God works, and we work. Let us study the words of Inspiration. “Work out your own salvation with fear and trembling; for it is God which worketh in you both to will and to do of his good pleasure.” “Ye are God's husbandry, ye are God's building.” The great Architect wants to form us into a holy temple for himself. Only those who are partakers of the divine nature can understand this. Those who walk even as Christ walked, who are patient, gentle, kind, meek and lowly in heart, those who yoke up with Christ and lift his burdens, who yearn for souls as he yearned for them—these will enter into the joy of their Lord. They will see with Christ the travail of his soul, and be satisfied. Heaven will triumph, for the vacancies made in heaven by the fall of Satan and his angels will be filled by the redeemed of the Lord.

THE PENTECOST.

By L. D. Santer

L. D. SANTER.

His servants have toiled in weakness, For the lack of power was there; And the work has moved so slowly, And faint was the voice of prayer. But God gives power to his children, As they go to a world that is lost, And the tongues of flame shall come again, As on the Pentecost.

And the “loud cry” of the angel, As promised in latter days, Shall fill the earth with its glory, And the hearts of the saints with praise. Lay all on the sacred altar, Don’t tarry, nor count the cost; For the tongues of flame shall come again — Prepare for the Pentecost.

To your knees and to your closets. O shepherds of the sheep! “Between the porch and the altar” Let the servants of Jesus weep. Your days of waiting are ended, O weary and tempest tossed! For the tongues of flame, in the “latter rain,” Shall bring the Pentecost.

“GIVE YE THEM TO EAT.”

By W. S. Sadler

W. S. SADLER.

“And the apostles, when they were returned, told him all that they had done. And he took them, and went aside privately into a desert place belonging to the city called Bethsaida. And the people, when they knew it, followed him: and he received them, and spake unto them of the kingdom of God, and healed them that had need of healing. And when the day began to wear away, then came the twelve, and said unto him, Send the multitude away, that they may go into the towns and country round about, and lodge, and get victuals: for we are here in a desert place. But he said unto them, Give ye them to eat. And they said, We have no more but five loaves and two fishes; except we should go and buy meat for all this people.” Luke 9: 10–13.

Christ had sent his apostles out on a missionary tour. Now they have returned, and with them he steps aside from the busy life which he lived, into a quiet place for a while. But this quietude did not last very long; for the people were soon inquiring for the divine teacher, and began to intrude their presence upon him once more. The Saviour was no doubt weary, but he did not manifest any impatience.

He received them—you do not find that he ever did anything else with fallen humanity. It did not matter whether they came like Nicodemus, all alone at night, or in multitudes of five thousand.

Now after the Saviour had all day long been teaching the people, his disciples noticed, as the day began to wear away, that Jesus was growing weary; and the multitude, although spiritually fed, had had no physical food all day. They were in a quiet place, away from human habitation, and they approached their Master, no doubt saying: Master, if you can not do it for your sake, do it for the sake of the people; send them away that they may get lodging and food. They are weary; you are weary; we are weary. They have been fed spiritually; now send them away that they may get physical food.

True, they had been fed spiritually; and the disciples thought that was enough. Now, said the disciples, let them go away that they may get physical food. But the Master said in rebuke to their narrow-mindedness, “Give ye them to eat.” You, my disciples,—you who must represent me when I am gone,—are to take just as much interest in looking after the physical needs of fallen humanity, as you take in their spiritual well-being. This calls into question our faith, our trust, and our confidence in Christ and his willingness to provide for us physically.

But why should they doubt his ability to provide for them?—The disciples had not yet learned the lesson that their daily bread was a daily miracle. It had not occurred to them that their Master who had fed them spiritual truths was also he who gave them their physical food. They said: Master, we can not feed this multitude. If you only require us to give them spiritual food, we can do that in a measure; but we are unable to feed this great company with the food of this world.

Now turn to John 6: 5–12; the story is a little clearer from this point onward: “When Jesus then lifted up his eyes, and saw a great company come unto him, he saith unto Philip, Whence shall we buy bread, that these may eat? And this he said to prove him: for he himself knew what he would do. Philip answered him, Two hundred pennyworth of bread is not sufficient for them, that every one of them may take a little. One of his disciples, Andrew, Simon Peter’s brother, saith unto him, There is a lad here, which hath five barley-loaves, and two small fishes: but what are they among so many? And Jesus said, Make the men sit down. Now there was much grass in the place. So the men sat down in number about five thousand. And Jesus took the loaves; and when he had given thanks, he distributed to the disciples, and the disciples to them that were set down; and likewise of the fishes, as much as they would. And when they were filled, he said unto his disciples, Gather up the fragments that remain, that nothing be lost.”

Philip was a man who was always afraid to get away from the side of the Saviour for fear he should lose something. Philip was just like some of our students to-day. They fail to use an opportunity of saving a soul, in order to go to a class to learn how souls are saved. Never lose an opportunity to do a thing, in order to study how that thing is to be done. The way to learn to do a thing is by doing it, and not by studying about it, being told how to do it, or even by watching some one else do it. That is why missionaries are never made without their doing missionary work. One of the devil’s great delusions is that a trip across the ocean to a foreign land will make a missionary out of some mere professed Christian. He will be the same kind of man when he gets there that he was before he left home.

Philip was not in the habit of doing much personal work. The Master wanted to give Philip a chance to exercise his faith. Why did he ask Philip, and not John or Andrew? Did Jesus ever do anything without a purpose? Every trial and every triumph that befalls us has a divine object in it. Picture the multitude there: Christ holding a consultation with his disciples; Andrew out in the multitude, going from man to man, helping and praying with this one, explaining something to that one, when, suddenly, Jesus stops talking. Andrew comes up to find out the cause of silence. Did you ever stop to think how it was that Andrew knew about the lad with the barley loaves and fishes, while Philip did not? Andrew had been out among the multitude doing personal work. Perhaps he had been laboring with the lad himself, and, therefore, knew all about the solitary lunch basket and the nature of its contents.

The disciples were about to learn a great lesson. The same Master who could multiply their spiritual food was now to show his chosen twelve that the same divine power could provide physical food. He tells the people to sit down. Jesus is going to teach his disciples a great and vital truth; and that is, that when God says to you and me, whether it pertains to the physical or spiritual needs of humanity, “Give ye them to eat,” the power to perform the thing is conveyed in the command.

These hungry people had been standing all day, listening to the words of love as they fell from the Master’s lips. They had thought nothing about eating or drinking. He bade them sit down. Can not you imagine, in the meantime, Andrew searching among the crowd looking for the lunch basket, and when he

found the lad, saying: “The Master hath need of these”? See what that humble gift, which the lad consecrated to Jesus, did for the great multitude. Little as it was, with God’s blessing, it proved to be more than enough.

When Christ said, “Give ye them to eat,” he knew about the lone lunch basket of the lad. God has never yet made an unreasonable request of man, and he never will. Our Father in heaven is not a tyrant. When God makes a request of you, you have something to start with. All have at least one talent. The lad’s lunch basket was so multiplied in the hands of the Master that it satisfied all the needs of the multitude, and there was much left over.

He gave to the disciples, and the disciples gave to the multitude. Did the disciples eat first?—No. Let us seek the welfare of others, before that of ourselves. Let us seek to give truth to others, and take the overflow ourselves. Seek to give away to others all the good truths you come in contact with, and remember there will be basketfuls left over for us after they have all had enough. When God gives truth; when he gives us a ray of light, the first thing to do is to pass it out to the world. The hungry multitude must be fed first: you and I may have the basketfuls of fragments. They had far more left for their own use, than there was at first.

Another lesson must be taught them, and that is, “That nothing be lost.” The bread was easily made; but he who worked the miracle, said: “Gather up the fragments that remain, that nothing be lost.” By his self-denial, and his all-day teaching, he showed them that he was willing to feed them spiritually. By this miracle that he worked before they went away, he showed them that he was willing to feed them physically. Every follower of Christ should be a student of the science of the body, as well as of the science of the soul. This gospel of the kingdom which we are to give to a fallen world, is a gospel of grace for the soul, and a gospel of health for the body.

THE ANGEL IN THE STONE.

By Horatius Bonar

In the still air the music lies unheard, In the rough marble beauty hides unseen; To make the music and the beauty needs The Master's touch, the Sculptor's chisel keen.

Great Master, touch us with thy skillful hand, Let not the music that is in us die; Great Sculptor, hew and polish us, nor let Hidden and lost, thy form within us lie.

Spare not the stroke! Do with us as thou wilt! Let there be naught unfinished, broken, marred! Complete thy purpose, that we may become Thy perfect image, thou art God and Lord.

— Horatius Bonar.

Christ Elevates Fallen Humanity

“Jesus looked upon the world in its fallen state with infinite pity. He took humanity upon himself that he might touch and elevate humanity. He came to seek and to save that which was lost. He reached to the very depth of human misery and woe, to take man as he found him, a being tainted with corruption, degraded with vice, depraved by sin, and united with Satan in apostasy, and elevated him to a seat upon his throne.”

ROME IN THE BOOK OF DANIEL.

By Alonzo T. Jones

A. T. JONES.

I HAVE been asked to take up to-day the subject that we had the last time I spoke here—a continuation of the review of the Berean lessons in the book of Daniel, which most of you have been studying. You will remember that that review closed with the sixth chapter. That would require that the review to-day should begin with the seventh chapter.

The great subject, you will all remember, in the first six chapters, is Babylon, and the service of God in Babylon, in spite of all Babylon’s sinfulness. The great subject from the beginning of the seventh chapter to the end of the book is Rome. The two subjects in the book of Daniel are Babylon and Rome. And, in the book of Revelation, these are united in one: Rome under a new form, which is Babylon as well as Rome; for, in Revelation 17, we read of the vision of a woman,—a harlot,—sitting “upon a scarlet-colored beast, full of names of blasphemy, . . . having a golden cup in her hand full of abominations and filthiness of her fornication: and upon her forehead was a name written, Mystery, Babylon the Great, the Mother of Harlots and Abominations of the Earth.”

And that power,—that church controlling the State,—using the power of the State, is described further in the next verse: “I saw the woman drunken with the blood of saints, and with the blood of the martyrs of Jesus: and when I saw her, I wondered with great admiration,”—great astonishment. That scene in the book of Revelation is the two thoughts in the book of Daniel united in the form that existed in the times of the book of Revelation. You have studied Babylon in the book of Daniel, and we have reviewed it. You have studied the latter half of the book of Daniel, and you have found that in that more is said of Rome than of all other things besides; and so you have studied Rome, and now our review comes to that to-day.

The seventh chapter first: You will remember that four great beasts are seen by the prophet, coming up out of the sea, rising from the commotions of the winds—the four winds striving upon the great sea. And when Daniel had described these as he saw them, the angel of God came to tell him what it all meant. And the angel, in his first words, indeed in his words describing the whole scene, explains these symbols briefly by saying: “These great beasts, which are four, are four kings [kingdoms, nations, powers], which shall arise out of the earth. But the saints of the Most High shall take the kingdom, and possess the kingdom forever, even forever and ever.” And there the angel stopped. He had told the meaning of all that Daniel had seen. And when Daniel asked for a further understanding of the particulars, and when the angel had described it more fully, he closes at the same point precisely: “The saints of the Most High shall take the kingdom, and possess the kingdom forever, even forever and ever.”

When the angel had first ceased speaking, Daniel began to inquire for more knowledge and understanding of what he had seen. But where does he begin to ask for the further information? Concerning what does he particularly inquire?—He says: “Then I would know the truth of the fourth beast.” Why did he not ask concerning the other three? Why did he not want particulars of those? Look again at the vision, and see how much space is devoted to each of the three, and then how much is devoted to the fourth in comparison. One verse to each of the first three, then comes the seventh verse with its description of the fourth beast; and it takes the seventh, eighth, ninth, tenth, and eleventh verses to describe the fourth one. More verses, and longer ones, too, are needed to describe the fourth one, than all the others put together: fully twice as much space.

That would suggest a reason as to why Daniel, when he asked for more particulars, should say: “I would know the truth of the fourth beast.” Since so much space is given to that one in the vision, it must be that that is more important than the others. Consequently he says, “I would know the truth” of that one. Then after Daniel has again described it, with more particulars, the angel occupies about as much space in explaining it as is occupied in the description of it in the vision. Thus, three times in the seventh chapter of Daniel there is given as much space to that fourth beast as to all the other three put together: in other words, three times as much space is given to the fourth beast as is given all three of the others put together.

Next is the eighth chapter. There is the vision of the last three of these same four powers—the first one is dropped because it has passed away. Here is seen a ram, a he-goat, and a little horn which waxes exceeding great. And in this vision more space is given to the third one, which corresponds to the fourth in the previous vision, than to the others put together.

Again I say: The third power in the eighth chapter is the same as the fourth one in the seventh chapter. Then, when the angel tells the meaning of what had been seen, again more space is given to the third one than to the others put together: I mean that with reference merely to the powers as seen in the vision. But there is a portion of time belonging to the time of the fourth one in the seventh chapter and the third in the eighth chapter; and the ninth chapter is occupied with the explanation of that time. Five long verses in the latter part of the ninth chapter are occupied with the angel’s explanation of this time. Thus it takes one third of the space of the ninth chapter, and more of the eighth chapter twice repeated, to explain the symbol concerning Rome, than is given to all the others put together in that vision.

When we come to the eleventh chapter, we find the same peculiarity. The eleventh chapter is a prophecy in detail from Daniel’s day unto the end of the world: first is a sketch of the Medo-Persian kingdom up to the invasion of Grecia; then a sketch of the Grecian kingdom until the rise of the Roman Empire, the Roman Republic in its place in the fourteenth verse. Then the angel says: At that time shall many stand up against the king of the south, but the

children of robbers “shall exalt themselves to establish the vision.” Thus, in the seventh and eighth chapters, the great subject is Rome. When the angel comes to sketch the history of the world himself in his own words, and he reaches the time when Rome enters upon the scene, he pauses to say that that power comes upon the stage of action “to establish the vision.” This emphasizes, then, the truth that appears in the other two chapters: that Rome is the great subject in the last half of the book of Daniel, as Babylon is the great subject in the first half of the book.

Now, glance again at the seventh chapter and that fourth beast. Open your Bibles, if you choose, and read, looking at it as I read:—

“After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue with the feet of it: and it was diverse from all the beasts that were before it; and it had ten horns. I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. I beheld till the thrones were cast down, and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire. A fiery stream issued and came forth from before him: thousand thousands ministered unto him, and ten thousand times ten thousand stood before him: the judgment was set, and the books were opened.” Verses 7-10.

Now, note: First, he describes the beast, then notices the ten horns coming up; then another, “little,” one coming up among these, rooting up three, and having eyes like the eyes of man and a mouth speaking great things.

Now, read the eleventh verse: “I beheld then because of the voice of the great words which the horn spake.” What is he now describing? I am asking you to study particularly this eleventh verse. What is Daniel describing? “I beheld then because of the voice of the great words which the horn spake.” Now look: “I beheld even till”—the little horn was broken?—No. What?—“I beheld even till the BEAST was slain.” What has the beast to do with the little horn? Mark: “I beheld then because of the voice of the great words which the horn spake;” and I beheld in this very thing “till the beast was slain.” Are not then the beast and the little horn in that vision and in that place, only different forms of the same thing? [Voices, “Yes.”] For, beholding the horn, he beholds till the beast is slain. That shows beyond all question that the “little horn,” and what is represented in the little horn, is simply another phase of what the “beast” is to begin with. And that conclusively shows that the “beast” and the “little horn” are the same thing, in different forms. In other words, the little horn is only the continuation of the beast in a different shape: the same characteristics are there: the same spirit is there: the same thing that is the beast continues through all the time of the little horn until its destruction comes, and when the destruction of the little “horn” comes, what is destroyed?—It is the “beast.” Then it is essentially the beast all the way through, only in a different form.

(To be concluded.)

“THE LORD THINKETH UPON ME.”

By A. L. Hollenbeck

A. L. HOLLENBECK.

The Lord is continually thinking of us. Our condition is always in remembrance before him. He says, “I have graven thee upon the palms of my hands.” The Lord knows just what it cost to put that engraving upon the palms of his hands. Because of his great love toward us, he did this great work. And he did this when only a very few believed in him; he paid the infinite price that the work might be perfect and complete while the great mass of mankind were denouncing him as a fraud, notwithstanding his mighty work of teaching and healing among them.

Even thus shall it be just prior to the Lord’s second coming. The image of Christ will be reflected fully in those of his professed followers who daily and hourly walk with him. And because of this close, continuous walk with the Master, the Holy Spirit will abide with them, and will perform its marvelous work of teaching and healing through them. The world, because of all this good work, and because they see in the saints the despised Nazarene again walking among men, will become enraged, and will actively engage in persecuting Jesus, even taking measures to put him to death in the person of his saints.

To those whose happy lot it is to go triumphantly through the short but fiery trial that is just ahead, praying for their persecutors, “Father, forgive them; for they know not what they do,” the Lord says, “All flesh shall know that I the Lord am thy Saviour and thy Redeemer, the mighty one of Jacob.” Isa. 49:26.

NOT A DOUBTFUL PROPOSITION.

By H. F. Phelps

H. F. PHELPS.

It is in no way a doubtful proposition to say that we may learn something concerning the celestial worlds and their inhabitants, by a study of the Scriptures. By a careful study of the word of God, taking heed to the divine injunction, “Consider what I say; and the Lord give thee understanding in all things,” we may know of a certainty that there are other worlds. We may also know something of God’s dealings with their inhabitants. It can not be that a subject of so much interest to the inhabitants of this globe would be left in the dark, or altogether to the researches of the astronomer.

Evidently, if it is a proper subject for our study, we shall not be disappointed in our search for light; for it is declared that “all Scripture is given by inspiration of God, and is profitable . . . for instruction, . . . that the man of God may be perfect, thoroughly furnished unto all good works.” 2 Tim. 3:16. Indeed, we need not be surprised to find that the Holy Spirit has anticipated our desires in this respect, and given direct answers to our inquiries. So let us remember the word, “Consider what I say;” and by the study of the thoughts of God, he “will give thee understanding in all things.” And here is the “word” to study now.

“By the word of the Lord were the heavens made; and all the host of them by the breath of his mouth.” “For he spake, and it was; he commanded, and it stood fast.” Ps. 33:6, 9, R. V. Notice! All the words expressive of the acts of the Creator, are in the singular number; one command, one word, one breath, and all the countless host of the heavens stood in their places. The mighty God, the Creator, did not bring one world into existence, throwing it out into space, to see how it would hang upon nothing; and then another, and another, till almost limitless space was filled with worlds. Not at all; but by one word of command “he spake, and it was.” How this magnifies the power and wisdom of that God with whom we have to do!

And now “consider” while we read again: “Lift up your eyes on high, and behold who hath created these things, that bringeth out their host by number: he calleth them all by names by the greatness of his might, for that he is strong in power; not one faileth.” Isa. 40:26.

What is to be understood by the words, “their host by number,” and “all the host of them”? The question must have been anticipated, for the answer is given in Heb. 1:2: “By whom also he made the worlds.” And so we see that there are a “host” of these “worlds.”

Now let the mind grasp the lesson of Rom. 1:20, which is more easily understood by a transposition of the words of the text, as follows: “For the invisible things of him, even his eternal power and Godhead, are clearly seen from the creation of the world, being understood by the things that are made.”

With this word now before us, let us reach out and take a view of some of “the things that are made,” and thus be able to get a glimpse of the immensity of the universe of God,—the immensity of all the “worlds” that are interested in the controversy between truth and error, that is going on in this world.

Astronomers tell us that the suns of the universe seem to be collected into clusters, or systems, like our Milky Way, which seems to go completely around the heavens. All the brighter stars of the firmament belong to this cluster. It is said that in some parts of the heavens, even with the largest telescopes, men are unable to penetrate through and see the blue ethereal space beyond, which intervenes between our system of suns and the next neighboring system. And in other parts, the most powerful telescopes which have been brought to bear, can not sound the farther extremity.

As an illustration of the immensity of this one system of suns, we are asked to stand, for one moment, on the farthest extremity of the Milky Way, and then dart off into space, moving with the rapidity of light, which is calculated to be one hundred and ninety-two thousand miles in a second of time; and at least forty thousand years must pass away before we could reach the opposite limit. Now pause and make a few figures to see what this signifies. It simply means 16,588,800,000 miles every twenty-four hours. What then would be the distance traversed in one year? Or in forty years? We are lost in the attempt to grasp the vastness of such numbers. But this is only one starry cluster! How mighty! How incomprehensible is this one cluster, this starry stratum, this island universe of ours!

We must remember that this is but one system of suns,—the one to which we belong. Very extensive, indeed. No doubt it equals, perhaps surpasses, any other with which astronomers are acquainted. But this is but one among the vast systems of the universe of God. And so we are invited on another voyage of discovery. Let us go and see. Moving at the same rate, and behold! what do we see? “Another cluster, another stratum of suns, a Milky Way so far removed from our minute sphere, that it only appears as a faint patch of light on the blue canopy that the God of nature has spread over us!” And such, we may understand, are “all the host of them,” that were brought out from nothing “by the breath of his mouth.”

In Isa. 40:15, the nations of earth are accounted “as a drop of a bucket.” In comparison to what? Notice that little word “as.” As the drop of water of a bucket is to be compared with the full bucket of water, so the nations of this world are “as a drop,” when compared with the infinite numbers of intelligences of the “host” of the “worlds” that were brought into existence “by the word of the Lord,” and “by the breath of his mouth.”

And yet, God loved this world. He loved this fallen race; “for God so loved the world, that he gave his only begotten Son, that whosoever believeth on him should not perish, but have everlasting life.” Christ came as a missionary, “to save that which was lost.” And this is the God we worship—“the mighty God, the everlasting Father.” Truly, such a God is able to save to the uttermost, all that come to him through Christ. Praise his name!

Religious Care of the Poor

In Holland each religious body takes care of its poor, and almost all of them have their own hospitals. The commune only takes care of the poor who do not belong to any of the church organizations.

JUST FOR TO-DAY.

By Canon Wilberforce

LORD, for to-morrow and its needs I do not pray; Keep me, my God, from stain of sin, Just for to-day, Let me both diligently work And daily pray. Let me be kind in words and deed, Just for to-day. Let me be slow to do my will, Prompt to obey. Help me to overcome my flesh, Just for to-day. Let me no wrong or idle word Unthinking say; Set thou a seal upon my lips, Just for to-day. Let me in season, Lord, be grave, In season gay; Let me be faithful to thy grace, Just for to-day. So for to-morrow and its needs I do not pray; But keep me, guide me, love me, Lord, Just for to-day.

—Canon Wilberforce.

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