Review and Herald, Vol. 82, No. 37. (9/14/1905)

Review and Herald

Sep 14, 1905

Review and Herald Publishing Association · Washington, D. C. · Sep 14, 1905

The Fate of Tyre

THE city of Tyre was the ancient metropolis of Phenicia, having an important commerce, and buildings noted for their architectural beauty. But it was also a city noted for the wickedness of its people, and its fate was to become an object-lesson of the reward of transgression and the surety of the word of God. Tyre was a flourishing city at the time of the destruction of Jerusalem, at which event it rejoiced, saying, “I shall be replenished, now she is laid waste.” Eze. 26:2. Therefore came the word of the Lord against Tyre: “Thus saith the Lord God; Behold, I am against thee, O Tyrus, and will cause many nations to come up against thee, . . . I will also scrape her dust from her, and make her like the top of a rock.” Id., verses 3, 4.

In two noted sieges to which Tyre was subjected, this prophecy was literally fulfilled. Her first was by King Nebuchadnezzar, and lasted thirteen years. Finally the city was taken, and, according to the historian, “All the inhabitants were put to the sword, or led into captivity, the walls were razed to the ground, and it was made a ‘terror’ and a desolation.” But a part of the city was built upon an islet at some distance from the mainland, and at the time of its second noted siege, by the army of Alexander the Great, this island city had become a place of wealth and political importance. Alexander used the ruins of the old city to construct a gigantic mole from the mainland to the island, and thus it happened that the site of the ancient city was literally scraped bare, as the prophecy had foretold.

After the capture of the city by Alexander, it never regained its former commercial importance, though it had become a place of some note in the time of the apostles. The Saviour made a visit to Tyre, and found there a woman of great faith; and the apostle Paul also found at Tyre a number of Christian believers. The siege and capture of the city by the Crusaders, and its subsequent recapture by the Saracens, put the finishing touch to the work of previous judgments, and Tyre has since remained little more than a miserable village, noted only for its memorable past.

THE PRECIOUS SEED AND THE SOWERS

“He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him.”

THE retail value of books and tracts shipped from this office into the Atlantic Union Conference during the month of August, was $4,333.67. This amount represents a sale of over thirty-nine hundred copies of subscription books and “helps,” and of over ten thousand tracts.

THE Sabbath-school lessons to be studied by the senior and junior divisions during the last quarter of this year, are on the book of Esther. This is an important portion of Scripture which all ought to understand, and contains the record of an experience of God’s people similar to one through which they will yet be called to pass. The lesson pamphlet is now ready. Price, 5 cents. Order as usual.

“Not more surely is the place prepared for us in the heavenly mansions than is the special place designated on earth where we are to work for God.” —“Christ’s Object Lessons,” page 327.

THE best report of book sales in any one State, as far as we have observed during the past month, is one just received from the State agent of Missouri. We will give the report in full as it stands for six months: February, 1905, 8 agents; value of sales, $453. March, 4 agents; value of sales, $404.35. April, 15 agents; value of sales, $1,075.50. May, 24 agents; value of sales, $1,047.50. June, 26 agents; value of sales, $1,793.80. July, 23 agents; value of sales, $757.75. Total sales for 6 months, $5,531.90. Our hearts are greatly cheered by such reports as this. They are not so uncommon as they used to be. We now look for them from all parts of the field. We have abundant evidence that God is with us in our book work as of old. Our greatest need just now is a brave little army of men and women who, recognizing this truth, throw themselves heart and soul into the service. E. R. PALMER.

Life and Health for October will contain “A Visit to a Japanese Hospital,” an illustrated article by Dr. S. A. Lockwood; “Extremes in Diet Reform,” a most sensible and timely article by Mrs. E. G. White; “The Little Tot,” the second in “The Daughter in the Home” series; “Home Life,” “Tact with Children,” and “Making Children ‘Show Off,’” are articles of special interest to mothers; “Chronic Rheumatism of the Joints,” by Dr. G. A. Hare, giving the doctor’s practical suggestions in regard to treatment and diet; “Edith’s Conversion,” a story by Mrs. M. E. Steward; “Orderly Home Making;” “Making Bed Comforts.” The editor tells how to “Prepare for Winter Diseases,” describes some “Food Frauds,” and treats other topics of timely importance. “Questions and Answers” by Dr. G. A. Hare and “News Notes” will contain their usual quota of information. All this, and much more, will be in Life and Health for October. There will be no advance in price: 5 cents a copy, or 2½ cents each for 25 or more copies to one address. A liberal commission is allowed to agents on yearly subscriptions.

“PLANS FOR THE GREAT MISSIONARY CAMPAIGN” is the heading of a neat four-page circular prepared by the Eastern Campaign Committee for use in its territory, the Atlantic and Lake Union Conferences. It contains the General Conference recommendations concerning the campaign for this season, and gives plain instruction as to what to do and when to do it, and tells where to order the necessary supplies. It is expected that copies of this circular will be sent to all the churches in the two union conferences mentioned. Isolated members who will not be supplied otherwise can secure a copy by addressing the secretary of the committee, D. W. Reavis, 222 North Capitol St., Washington, D. C.

“It’s worth can not be told in money,” says an enthusiastic subscriber of Life and Health.

“HERALDS OF THE MORNING” undoubtedly has a special message for the people just now. The stirring evidences throughout the length and breadth of the land which constitute the most striking evidences of the Saviour’s soon coming are set forth in this book in such a way as to invite the attention of intelligent people who see these things and read them from the daily paper. God is specially blessing agents who are now selling this book. Last week, the best two reports of work on the Pacific Coast were made on “Heralds of the Morning.” One young lady worked 24 hours and sold 67 books; value, $87.75. Three other agents sold a total of 119 books; value, $180.50. We do not wish to see agents who are selling larger books give them up in order to sell “Heralds of the Morning,” but we have abundant evidence that God is greatly blessing the sale of “Heralds,” and we trust that a large number of workers will engage in its sale during the autumn months. E. R. PALMER.

“MY GARDEN NEIGHBORS” is a new book for our young people. It contains true stories of things witnessed, for the most part, in the author’s garden. It is a good book to read to your children or to give them for their perusal. It will cultivate in them a love for truth, and at the same time will doubtless give them a love for nature and a desire to study the handiwork of God. The latter part of the book is an introduction to the birds, showing how to learn the names of a great many of the most common ones in America. It tells some of the most interesting things about them, and points out the things of nature which you should study and look for. The last chapter tells how to take up a careful and extended study of the birds. It ought to be in every home and in every church-school. We expect a large sale between now and the holidays, and it will be well to send your order early. “My Garden Neighbors” is by L. A. Reed; is nicely illustrated, and contains 256 pages. Price, $1. Order of your tract society, or of Review and Herald Publishing Assn., Washington, D. C., or Battle Creek, Mich., or of any of our publishing houses.

Your Business

Do you ever stop to think what it is that you are making your real business in life—what it is that receives the major part of your thought and efforts, and toward which your strongest aspirations tend? Are you making a business of preparing for the future life? or are you making some worldly gain your business, and playing at living the Christian life? You have no more important matter to settle than this. Christianity can not be made a side-show to something else. No one who makes it his business here to seek the kingdom of God, will fail of obtaining it; and no one who makes something else his business in life, will succeed in gaining that kingdom. We can gain the eternal riches if we make it our business to do so. What is your business?

The Perpetuity of the Law of God

By W. A. S.

In order to make clear their position concerning the commandments of God and the observance of the seventh-day Sabbath, it became necessary for those who first proclaimed the third angel’s message to answer the claim of the opposers of the truth that the law of God had been abolished, and that Christians were under no obligation to conform to its precepts.

Accordingly we find in the early issues of the REVIEW AND HERALD articles upon this general subject. In Nos. 5 and 6 of Volume I of this paper, printed in Paris, Maine, in January and February, 1851, there appeared a continued article written by J. N. Andrews, which sets forth so clearly the Christian’s relation to God’s law, and answers so satisfactorily the objections brought forward at the present time, that we are sure it will be read with interest.

We quote the following paragraphs:—

But there is another strong objection existing in the minds of many, which we will now examine. It is this: “The world is under the law, but the Christian is under grace, and not under the schoolmaster.” This view admits the fact that the law of God is not abolished, but attempts to show that the Christian is not under obligation to obey it. Nay, that if he should keep its precepts, he would be in danger of falling from grace! We say that this view is based on the fact that the law was not abolished at the crucifixion, for an abolished law can not hold men under it, neither can it convince men of sin as its transgressors, after it has ceased to exist. The fact that the law is our schoolmaster to bring us to Christ, shows conclusively that it has not been abolished; because an abolished law can never show men that they are condemned and must perish without a Saviour. This view, then, is distinct from the idea that the law was abolished at Christ’s death; for if it was abolished at that time, then the world is not under it. If the world is under the law, then it has not been abolished. Let us examine the testimony on this subject.

Gal. 3: 23-26: “But before faith came, we were kept under the law, shut up unto the faith which should afterward be revealed. Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. But after that faith is come, we are no longer under a schoolmaster. For ye are all the children of God by faith in Jesus Christ.”

Rom. 6: 14, 15: “For sin shall not have dominion over you: for ye are not under the law, but under grace. What then? shall we sin, because we are not under the law, but under grace? God forbid.” What is it to be under the law then? Hear the testimony of the Bible. Rom. 3: 19, 23: “Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God. . . . For all have sinned, and come short of the glory of God.” Then, in the sight of God, the whole world is condemned and become guilty before him, as transgressors of his law. The sentence of condemnation is just and righteous, so that every mouth is stopped. Where is there hope of salvation then? Surely, man in this state is lost.

How is the law a schoolmaster to bring us to Christ? Answer.—The law shows our guilt and just condemnation, and that we are lost without a Saviour. Read Paul’s account of this school in Rom. 7: 7-25. “By the law is the knowledge of sin.” Rom. 3: 20. “I had not known sin, but by the law.” Rom. 7: 7. Then the instruction of the law is absolutely necessary, that we may know ourselves to be sinners in the sight of God. We find ourselves sinners by past offenses, and unable to render present obedience. The just penalty of the law hangs over our heads; we find ourselves lost, and fly to Jesus Christ for refuge. What does he do to save us from the curse of the law? Does he abolish the law, that he may save its transgressor? He tells us that he did “not come to destroy” it; and we know that the law, being holy, just, and good, can not be taken back without destroying the government of Him who gave it. Does the Saviour modify its character, and lessen its requirements?—Far from it. He testifies that not one jot or tittle shall “pass from the law, till all be fulfilled.” Matt. 5: 18; Luke 16: 17; James 2: 10. And he shows that those who in heart commit any act of iniquity, are transgressors of the law. Matt. 5: 22, 27, 28; 1 John 3: 15. If the Saviour did not abolish or relax the law, how can guilty man hope for salvation? What, then, does the Saviour do?—He gives himself to die in our stead. He

offers his own ‘life a ransom for many.’ Matt. 20: 28. ‘God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.’ John 3: 16. We now lay hold on Jesus Christ as the great atonement for our transgressions, and receive a full and free pardon of all offense. A way has now been laid open by which man, though justly condemned by the law of God, can yet be saved without dishonoring, or making void, the law. God can be just, and yet ‘the justifier of him which believeth in Jesus.’ Rom. 3: 25, 26.

Need we inquire further what it is to be under grace? We have already seen in what manner we are saved, notwithstanding the law condemns us, and yet the claims of the law are not made void. When we were lost and ruined by transgression, and had no way to escape the just sentence of the law, God gave his own Son to die for us. The law can then allow mercy to enter and offer pardon to all who will accept it by faith in Jesus Christ. In his person mercy and truth meet together. The law justly condemns us; Jesus bears our sins in his own body on the tree; faith in him justifies and saves us. The law brings us to faith; faith does not make void the law, but establishes it. Those who are under sin are under the law; those who have been pardoned are under grace. Two states, then, are brought to view in the New Testament: (1) under the law; (2) under grace. Those who are under the law are condemned; those who are under grace are pardoned. We ask, Does Christ come and die to redeem us from the just sentence of the law, that he may bring us to a state where we may at pleasure violate its precepts? Is the law of a character so sacred that it must needs have the death of the Son of God for its atonement, and when the sinner has obtained pardon, is it then ‘relaxed, or slacked up,’ so that it is at his option whether to obey it or not? Does this state of grace give us license to violate the law of God? In answer to these inquiries, we are told that ‘that part of the law which Christ quoted is certainly binding on us; but those precepts which he did not quote are not to be regarded, for they ceased at his death.’ We answer, There is an end to this part of the controversy then, for the law which brings us to Christ for salvation must most certainly be that law which condemns us; and no part of the law can condemn us, save that which is now in existence. And if it be admitted that we are not at liberty to violate any part of that law which brings us to Christ, we leave this part of the subject, and inquire whether a part of the law was left out by Jesus. For the question we are examining turns on this point: Did our Lord re-enact a part of the law, and leave the remainder to expire, or be abolished, at his death? Let us examine the facts in the case. At no one time did our Saviour quote all the commandments. And indeed we may say that he never quoted the first, the second, or the fourth commandment. And still further, he does not re-enact those precepts which he quotes, but refers to them as a part of the law of God. But one of two views can be taken of this subject: (1) Christ meant that those commandments which he quoted were the only ones which should henceforth be binding, or (2) he appealed to the law of God as to the highest authority, and cited those commandments which were particularly adapted to the cases of those persons with whom he conversed. If the first view be correct, then Jesus meant to teach that henceforward they were not under obligation to obey the first, second, or fourth commandment! And this in the face of the fact that they were all to continue till the crucifixion, when, as some say, they were all abolished. Further, it is assumed, not proved, that he re-enacted those precepts which he quoted. For, to say the least, the idea is a very strange one that he should re-enact a law which was already in force. But if the other position be correct, namely, that by quoting a part of the law he sanctioned its high authority, and left it on its own basis, as the law of his Father, then are we correct in saying that the whole law as such brings us to Christ, and when we are justified by faith, we are by no means at liberty to violate one of its precepts.

The fact that the law is our schoolmaster, to show us the just claims of God, and our own just condemnation, shows plainly that it has not been abolished; hence, though we have been pardoned through God’s free grace, we can never violate its precepts without being ‘convinced’ by it ‘as transgressors.’ That we are justified by grace through faith is evident (Eph. 2: 8), and yet faith does not ‘make void the law.’ For the whole plan of salvation is based on the justice of God’s law, and the sufficiency of Christ’s atonement. The law stands out before us to show us our transgressions. ‘The gospel of the grace of God’ shows us how we may be pardoned. We are justified by grace through faith. Faith works by love. ‘This is the love of God, that we keep his commandments.’ Thus love is the fulfilling of the law.

Heb. 8: 6-13. The promises on which the two covenants were based are here noticed. The first required perfect obedience to the law of God (Jer. 11: 4, 5; Ex. 19: 5, 6), but did not contain those clear and gracious promises of pardon through Jesus Christ that were needed by fallen, guilty man. Hence it was not faultless, though the law of God on which it was based as its condition is pronounced by both testaments to be perfect, holy, just, and good. Psalms 19; Romans 7. The covenant ‘waxed old,’ because its conditions were broken; hence the new covenant, based on better promises, was introduced. This covenant shows us the great atonement from whence we may expect pardon, reveals to us the fountain of grace, from whence we may receive strength to yield obedience, and places the law of God in our hearts. Jer. 31: 33; Heb. 8: 10; 10: 16. The transition from the old covenant to the new is marked by the death of the Testator. Heb. 9: 15-17; 1 Cor. 11: 25; Gal. 3: 19. But if the law of God was abolished at that time, then no law was in existence to place in the hearts of the people of God! Nor can this point be met fairly by saying that Christ brought forward a part of the law by quoting it, for it would be absurd to believe that he re-enacted part of a law which was already in force, or rather that he re-enacted part of a law, and then abolished the whole! Those who adopt this idea are bound to explain why Christ should omit the first, second, and fourth commandments. Or rather, they are bound to prove that he re-enacted those commandments which he quoted, for their argument is mere assertion till this is done. We repeat, There is but one Lawgiver, and this is not the Son, but the Father. James 4; Exodus 20.

James 2. The royal law is here enforced by James in an unmistakable manner. Had he believed that it was abolished, or that it was a ‘yoke of bondage,’ he would never have said, ‘If ye fulfil the royal law, . . . ye do well.’ Nay, he would never have asserted that if they had respect to persons, they would commit sin and be convinced of the law as transgressors; for an abolished law can never convince a man of sin. Rom. 4: 15. The sixth and seventh commandments of this law are then quoted. And we are shown that the transgressor of one precept is guilty of breaking all (Macknight); which is not unlike the words of our Lord, that ‘one jot or one tittle shall in no wise pass from the law, till all be fulfilled.’ Then if one part be in force, it is all in force. If one commandment be broken, all are broken. Such is the testimony of James. How can those who violate the fourth commandment meet this in the judgment? See James 2: 12. But the fourth commandment is evaded thus: The Sabbath has been changed, and good men in past ages have kept the first, instead of the seventh day. Are we not safe in following them? We offer to yield the first point when one text is brought which testifies that the Sabbath has been changed, or that the first day was ever sanctified by God, or that we are required to keep it holy. Further, we reply that every man is accountable to God for the light which shines before him. The fact that God has given us light on this subject, shows that we have no excuse for further disobedience—no cloak for our sins. Certainly we can not plead the right to make void the ‘commandment of God’ that we may keep ‘the tradition of the elders.’ Mark 7: 9. The fourth commandment is definite, requiring us to keep that day holy which God himself rested upon and sanctified. . . .

1 John 3: 3, 4. ‘Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law. And ye know that he was manifested to take away our sins; and in him is no sin.’ Notice these striking thoughts. The definition of sin is ‘the transgression of the law.’ Every sinner is a transgressor of the law. In Christ was no sin, hence no transgression of the law. Jesus was manifested to take away our sins. How does he do this?—He dies for us that we may be delivered from the just sentence of the law; its execution is stayed, that mercy may be permitted to enter, and offer pardon through the blood of Christ. The refusal of pardon offered at such an immense cost greatly enhances the guilt of the transgressors; for they have not only violated the law of God, but by this act they tread under foot his Son, who died to redeem them.

From these testimonies we conclude that the New Testament teaches the perpetuity of the law of God, and for that reason does not re-enact any part of it.

Ripening the World’s Harvest

The reapers are the angels, and “the harvest is the end of the world.” The whole world will be reaped together.

The proclamation of the advent message is to ripen the harvest. It rose in New England, and went westward. Now in its strength it is coming eastward again. Throughout the Northern States it has a strong representation. But the work in the North can not be finished until the work in the South is also done.

All the field must be reaped together. Therefore, it behooves us in the North to join in hastening on the work in the South. We shall find that the sooner the message has been cried out to both races in the South, the sooner the fields in the North will ripen for the final harvest. We in the North gain by sharing men and means with the South.

And the work, North and South, in the home land of the message, will not be finished until Europe has also heard the warning. And Europe and America can never see the final steps taken in binding off their own work, until Africa has heard, and Asia, and South America, and the islands of the sea. There is a divine law of adjustment by which the work in the fields where most has been done is brought to fruition only by the effort to pass the word of life to others. When all the fields have the witnesses supplied and a representation of believers ready to show the light, we shall see the Lord suddenly ripening all the world for the angel reapers.

There is strength in working to one common plan. Let us keep the general mission funds steadily rolling in; for there is a steady movement forward in all the world-wide field dependent upon this. Then when a recognized appeal is made for special help in a given place, let us lift with a will quickly and altogether, and then be ready for the next call. The calls will come, just as Nehemiah’s men, in building their wall, had now to resort to one point and now to another, as the trumpet sounded the cry of special need. And all the time the whole wall was being pushed steadily forward. There is tremendous gain in system and concert in working out a common plan of campaign.

For a time it was a call for special help for Washington. Now it is to roll up the Southern field fund. Next it is a lift at the October collection for the colored work. Then follows the annual missionary offering for all the fields. We can lift hard every time, and still be strong to lift again. The Lord has promised it. It is good in this cause to give till we feel it, and then to go on giving till we do not feel it. Nothing is worth while in these days but the hastening forward of this message in every neglected field. And united action will do it—common consent as to the general calls to be made, and then one grand effort together each time to see the point achieved. It is not every field for itself, but all the fields for every other field, and the Lord leading the work forward in even lines. Thus the ripening of all the world’s harvest will be hastened on. W. A. S.

Editorial

By Editor

Believing on Jesus

THERE is no new way of salvation. The reply made to the anxious inquiry of the jailer at Philippi is just as applicable now as on that memorable night: “Believe on the Lord Jesus Christ, and thou shalt be saved.” But faith in Christ for salvation is not a mere acceptance of a creed, not mere confidence that there is a historic Christ, but a saving belief in a living Saviour and his present work for us. It is true that “Christ died for our sins,” and that he “was raised for our justification,” and it is equally true that “he ever liveth to make intercession for us.” We must accept not only the sacrifice of Christ on the cross of Calvary, but also his present work in our behalf and what he purposes to do in the immediate future in order to make complete his work for us. This means faith in the present ministry of our great High Priest, and belief in a soon-coming Saviour. This is the genuine experience of justification by faith in this last generation, the experience to which all believers are now being called. This is what is involved now in believing on Jesus for salvation from sin.

The Sunday-Law Movement in Canada

By Editor

We note in the Sabbath Recorder the following regarding the present status of the Sunday-law movement in Canada, which has for a number of years been pushed by the Lord’s Day Alliance of that country. The writer, Mr. Robert St. Clair, is a resident of Listowel, Ontario:—

It will be recalled that in the summer of 1903 the privy council of England declared the “Lord’s Day Act” of Ontario ultra vires of the province to enact; that the “Lord’s Day Alliance” people promptly set at work to secure Dominion (federal) legislation for the protection of the venerable day of the sun. Sir Wilfrid Laurier and his minister of justice received them cordially, and promised (as the Dominion election was approaching) them everything in sight. We called attention to the fact that the Roman Catholics of Quebec, while desiring Sunday legislation, did not wish it to consist of the Puritanical requirements advocated by the Alliance, and that therefore, if the law was eventually passed, the statute would not be one which would be as strict as the former Ontario ordinance. The “Lord’s Day Alliance” prepared a draft bill, which the supreme court treated in a most contemptuous manner, and the matter then went, on appeal, to the privy council. A dispatch from London, England, dated July 26, reads:—

“In the privy council to-day, the petition of the Dominion of Canada for leave to appeal the Lord’s day case was refused. Deputy Minister of Justice Newcombe said the matter was one of great public interest in the Dominion, and that the provinces should know their respective jurisdictions. The court declined to hear Mr. R. M. McPherson, for the Lord’s Day Alliance of Canada, which supported the petition. There were three objections to the appeal; it was unauthorized by the supreme court of British North America; second, it was merely academic, there being no legislation yet passed which would be affected, and it did not follow that there would be any, if their lordships held it within the power of the provinces to pass it; third, all the questions had already been decided by their lordships’ previous judgment.” . . .

We shall now remain under the Upper Canada Act of 1845, and “farmers” are free to do as they like on Sunday until further notice.

The following from an editorial in the Toronto News, August 2, will both explain the 1845 Act and make more clear our distinction between Upper Canada (Ontario) and Lower Canada (Quebec) regarding Sunday legislation:—

“It appears that Ontario is far from being without a Sunday observance law, is still under the bonds of ‘Consolidated Statutes Upper Canada,’ chapter 104, which is a consolidation of an act passed by the legislature of Canada in 1845. It applies to Upper Canada only, a restriction which is found in many of the old Canadian statutes, and which gave to the union something of a federal character. The religious basis of observance is plainly set forth in the preamble, declaring that ‘it is expedient to enact a law against the profanation of the Lord’s day, which day ought to be duly observed and kept holy.’ It forbids buying and selling, and the doing of any worldly labor, business, or work, except the conveyance of travelers and mails, the sale of medicines and works of charity. . . .”

“The fact that the application of the law was restricted to Upper Canada shows that the question was one on which Upper and Lower Canada agreed to differ, their ideas of the observance of Sunday being irreconcilable. In Upper Canada sixty years ago public opinion favored a much stricter observance than is found to-day. The railway era had hardly begun. To-day we have Sunday travel on the railways, a Sunday street-car service in Toronto and other places, and summer resorts in which the prohibition of Sunday bathing is not even attempted. In practise the strictness of Sunday observance has been very much relaxed, and the day is regarded very largely as one of relaxation and recreation, if not of amusement. The advocates of strict observance, having a law that is stronger instead of weaker than public sentiment, are probably not averse to leaving things as they are.”

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