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Review and Herald, Vol. 88, No. 28.

Our Little While

Review and Herald

Jul 13, 1911

Review and Herald Publishing Association · Takoma Park Station, Washington, D. C. · Jul 13, 1911

Our Little While

By Worthie Harris Holden

WORTHIE HARRIS HOLDEN
Just a little farther ere we reach our home, Just a while to labor till our Lord says, “Come,” Just a few more sorrows ere all grief is o’er, Just a final conflict — then rest evermore.
Almost home, ye toilers! Faint not at the close, There remaineth for you joy and blest repose; From the weary workers, when the prize is given, Thought of earth will vanish midst the bloom of heaven.
Till He comes we labor, till He comes we pray, Waiting His appearing and the triumph day. “Till He comes,”— our watchword through earth’s little while; Let our songs and praises weary hours beguile.
Portland, Ore.

“American State Papers”

Bearing on Sunday Legislation. New, Revised, and Enlarged Edition Ready by August 1
A COMPILATION of rare and valuable documents on religious legislation, which have appeared at various times during our colonial and national history, showing, by plainest principles of deduction, the attitude civil government should sustain toward such legislation. It is one of the most interesting books on the subject published, and invaluable to a correct solution of some of the most vital questions now confronting men in both political and religious life. It presents, in their own words, the ideas of the founders of the American government upon the great question of the proper relation of church and state.
The book is divided into eight parts, besides an appendix, as follows: Part I deals with the “Colonial Period.” In this are given numerous examples of the Sunday laws of all the early American colonies; a sketch of Roger Williams; and the claims of Rhode Island to its being the earliest civil government founded upon the principle first enunciated by Jesus Christ—complete separation of church and state. Parts II and III contain, in documentary form, a history of the development of this principle during the “Federation” and “National” periods. In these are found some of the most profound utterances to which American minds have given expression—veritable masterpieces of English and sound logic—bearing on the rights of conscience and the province and limits of civil authority; Patrick Henry’s great speech; history of Liberty Bell; full text of the famous Sunday Mail Reports of 1829 and 1830; history of the National Reform Association; Sunday legislation in California; the Blair, Breckinridge, and other Sunday rest bills; Sunday closing of expositions; memorials to Congress; and a list of all the religious measures introduced in Congress since 1888. Part IV contains important “Court Decisions” relating to Sunday laws and religious instruction in the public schools, including the Supreme Court “Christian nation” decision of 1892. Part V is entitled “State Constitutions and Sunday Laws.” Part VI deals with the “Operation of Sunday Laws” in the United States, narrating about one hundred prosecutions under these laws. Part VII is entitled “Sunday Laws Before the Bar of Reason;” and Part VIII presents, in brief, the “History of Sunday Legislation” from Constantine to the present time. In the appendix will be found the Declaration of Independence; the Constitution of the United States; terse arguments on precedent and the constitutionality of Sunday laws; Senator Heyburn’s speech in the United States Senate, May 26, 1911, against the Johnston Sunday bill; and gems from noted men and well-known authors.
No other book like it in the United States; no other contains so much matter upon this subject. It is virtually eight books in one. Every American should have it and read it. Its “Foreword,” by Judge Cooley, and its closing argument in Part VII, by ex-Postmaster-General William F. Vilas, were both written especially for this work. There are copious notes throughout, with numerous cross-references, and all thoroughly indexed.
The book contains 800 pages, or more than twice the number in the first edition, and, bound in cloth, sells for only $1.25. We bespeak for it a wide field of usefulness, and trust that it may have a large and extensive circulation. It ought to be placed in the hands of every lawyer, judge, legislator, minister, educator, and school-teacher in the United States, and in all the public, college, and school libraries throughout the land. The fact that it contains the text of all the Sunday laws of the United States, including those of Alaska, Hawaii, and Porto Rico, should alone sell the book to thousands.
The following item from the Washington Herald of Feb. 11, 1911, shows how persistently Roman Catholics are working for the extension of their literature:—
“Through the assistance of the Catholic Convert League and the Children of Mary of the Sacred Heart, a catalogue of Catholic books in the public library [of Washington] has been published. An introduction by Father Russell calls attention to the value of reading Catholic books.”
This is both significant and suggestive. Let the American public have an opportunity to read “American State Papers.” This will throw light upon a subject on which many are now in great darkness.
Order now from your tract society, so that you may receive the book as soon as issued.

How Should We Pray?

By H. A. St. John

H. A. ST. JOHN
How should every lukewarm, miserable, wretched, poor, blind, and naked Laodicean pray?—First, he should acknowledge that the faithful and true Witness is right in stating his spiritual condition; and second, he should pray that he may be enabled by the aid of the Holy Spirit to see and sense his true condition of lukewarmness and great danger; then he should humbly and zealously repent of it all, ever remembering that “it is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the day of Pentecost. . . . Now is the time to heed the admonition of the true Witness.”—“Testimonies for the Church,” Vol. V, page 214.
“Pray that the mighty energies of the Holy Spirit, with all their quickening, recuperative, and transforming power, may fall like an electric shock in the palsy-stricken soul, causing every nerve to thrill with new life, restoring the whole man from his dead, earthly, sensual state to spiritual soundness.”—“Testimony for the Church,” No. 32.
Thus will the whole man be sanctified wholly, body, soul, and spirit, made meet for the Master’s use, and preserved blameless to his coming.
Sanitarium, Cal.

Capital and Labor

By W. H. Branson

W. H. BRANSON
A mighty conflict between capital and labor is on. Thousands of men on each side of the struggle are looking into the future with dark forebodings, and are vainly trying to find a solution to the great problem which confronts the entire world to-day. Others present bright visions of prosperity, and claim that their plans, if carried out, would speedily bring an end to all the difficulties. But all their plans come to naught, and their attempts to relieve the strange situation only seem to make the complications greater. Still the great question remains to be answered, When and what will be the end of this struggle?
Only by the student of prophecy is the meaning of the present situation understood, and he alone can tell when it will end. He who revealeth secrets, and who knoweth the end from the beginning, has lifted the curtain, and has revealed through his prophets that the very conditions which prevail to-day are to be looked upon as omens of the near approach of the day of God.
The prophet Isaiah foretells the present condition of the world when he exclaims: “Their land also is full of silver and gold, neither is there any end of their treasures.” Isa. 2:7. In verse 2 we are told when to expect this: “It shall come to pass in the last days.” The condition depicted is certainly true of our time; for the wealth of the world is greater to-day than it has been at any period of the past since these words were spoken by the prophet. Statistics show that in 1896 A. D. the gold and silver of the world amounted to $8,139,300,000; while in 1000 A. D. they amounted to only $160,000,000. The present wealth of the United States alone is $125,000,000,000, according to the World's Almanac for 1911.
If normal conditions prevailed, this would be an age of “good times” for the laboring classes; but we read in James 5:1-6 that this great wealth is to fall into the hands of only a few: “Go to now, ye rich men, weep and howl for your miseries that shall come upon you. Your riches are corrupted, and your garments are moth-eaten. Your gold and silver is cankered, and the rust of them shall be a witness against you, and shall eat your flesh as it were fire.Ye have heaped treasure together for the last days.”
This heaping of treasures, this hoarding of wealth, is more noticeable to-day than it has ever been. William E. Gladstone said: “There are gentlemen before me who have witnessed a greater accumulation of wealth within the period of their lives than has been seen in all preceding times before, since the days of Julius Cæsar.” Men now living can remember when there were not half a dozen millionaires in the land; but to-day there are no fewer than six thousand, and hundreds are joining their ranks every year. Surely our age alone fits the prophetic description.
Men are living to-day who possess an amount of wealth equal to one dollar for every minute of the Christian era. The billionaire has arrived. Think of one man controlling property and currency to the amount of a thousand million dollars! This amount in five-dollar bills, if placed end to end, would belt the entire globe. It would take a train of sixteen cars to carry that amount in gold, if each car was loaded with ten tons. So perfectly have the rich succeeded in hoarding their wealth, that ninety-five per cent of all the world's money is in safety-deposit vaults, etc., and the remaining five per cent does the business of the world.
The Lord says, further: “Behold, the hire of the laborers, who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of sabaoth.” The next verse shows that at the same time that the rich are defrauding the poor, they will be living in pleasure on the earth, and be wanton, or wasteful. In Massachusetts a large manufacturing firm recently reduced the wages of its employees from ninety cents a day to sixty cents, while the general manager was getting eighty-three dollars a day, without any reduction. This is only a sample of many such circumstances where the poor are being defrauded. We read of women in Chicago who make twelve shirts for seventy-five cents, and furnish their own thread; and of women who finish off an elegant cloak for four cents; of children who work twelve hours a day earning one dollar a week; and of women who make fine custom-made trousers for a wealthy New York firm for thirteen cents a pair.
These startling facts force us to the conclusion that the time foretold by James is upon us. These days are the last days. The great question is, To what shall we look for relief from these conditions? In Isa. 8:21, R. V., we read of the poorer class that they shall pass through the land “sore distressed and hungry;” and in verses 8-12 we are told that they will take counsel together, and form confederacies (unions) to try to relieve the situation. But the Lord says their counsel shall come to naught. There is only one remedy, and that is revealed in verse 17: “I will wait upon the Lord, . . . and I will look for him.”
The admonition of the Lord to his people in such a time is: “Be patient therefore, brethren, unto the coming of the Lord. . . . Be ye also patient; stablish your hearts: for the coming of the Lord draweth nigh.” Surely the sentiment of every Christian heart to-day is expressed in the language of the revelator, which reads: “Even so, come, Lord Jesus.”

Babe of Bethlehem

By George E. Tack

GEORGE E. TACK
Dear little Babe of Bethlehem, In Mary’s arms of love, You calmly sleep, ’mid kine and sheep, While wise men bend above.
From princely homes in distant lands They were by angels led, Whose beams afar made Jacob’s star, Which stood o’er thy dear head.
And thou art mine, blest child of hope; For “unto us is born A child” divine, which makes thee mine, And turns my night to morn.
O little Prince of Peace, who came From kingly courts above, To live a life whose holy strife Would win us homes of love,—
We have, alas, no costly gifts To place at thy dear feet; No incense rare to fill the air, And rise in clouds so sweet.
But kneeling at thy holy feet, We hear thy counsels fall Like dews of grace from heavenly place, And bid us flee sin’s thrall.
And gladly, till the Day-star’s beam Gives pledge that night is o’er, We’ll follow on, and greet life’s dawn, And serve thee evermore.
Baltimore, Md.

A Judicial Opinion

By A. SMITH

A. SMITH
IN an opinion of the United States Supreme Court on the Standard Oil case, Justice Harlan, in dissenting from the opinion, said:—
“The opinion to-day means that the courts may, by mere judicial construction, amend the legislation of the United States, and amend the statutory laws. . . . If the law as written is to be amended, Congress is the only constitutionally co-ordinate branch of the government with power to amend it. It does not rest with this court by a process of judicial legislation wholly unjustifiable to read into the law words not written there by the legislative branch of the government.”
This statement of the case is sound and logical. The same principle as here applied is pertinent to the law of God. Clothed in the phraseology of the eminent jurist, the dictum would properly take the following form:—
“If the law of God, written upon tables of stone, is to be amended, Jehovah, its Author, is the only power to amend it. It does not rest with the church by a process of clerical legislation wholly unjustifiable to read into the law words or meaning not written there by its Author.”
But many would-be reformers set aside every precedent of judicial reasoning, and reads into the law of God a meaning not sustained by the Bible, but wholly formulated from the traditions of men. “From such turn away.”
Grandville, Mich.

The Investigative Judgment

By A. L. MANOUS

(Continued)

The Judgment Scene

A. L. MANOUS
1. WHAT scene was presented to the prophet Daniel? “I beheld,” says he, “till the thrones were cast down [“placed,” R. V.], 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.” Dan. 7:9, 10.
2. Who presides in the judgment? “And the Ancient of days [God the Father, Ps. 90:2] did sit.” Dan. 7:9.
3. Whom did the prophet see the angels escort to the Father? “I saw in the night visions, and, behold, One like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him [the Son] near before him.” Dan. 7:13.
4. What is said of the number of the angels? “The number of them was ten thousand times ten thousand, and thousands of thousands.” These “ministered unto him, and ten thousand times ten thousand stood before him.” Rev. 5:11; Dan. 7:10.
5. Out of what are the dead judged? “And the books were opened.” Dan. 7:10; Rev. 20:12.
6. What is the standard in the judgment? “The law of liberty,” the “ten commandments” of God. See Eccl. 12:13, 14; Rom. 2:12-16; James 2:8-12.
7. Where does the judgment begin? “Judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God?” 1 Peter 4:17.
8. As the investigation proceeds with those who compose the “house of God,” what will be ascertained? It will be found who “shall be accounted worthy to obtain that world, and the resurrection from the dead.” Luke 20:35. “This is the first resurrection.” Rev. 20:5.
9. While we do not appear in the judgment in person, what do we have there? “We have an Advocate with the Father, Jesus Christ the righteous.” 1 John 2:1.
10. Why has our Advocate appeared before the Father? “To make intercession for them;” that is, “for us.” See Dan. 7:13; Heb. 7:25; 9:24.
11. Whose name does Christ promise to retain in his book of life? “He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life.” Rev. 3:5.
12. What will our Advocate do for the overcomer? “I will confess his name before my Father, and before his angels.” Rev. 3:5; Matt. 10:32, 33.
13. What will be blotted out for those who repent, are converted, and overcome? “Repent ye therefore, and be converted, that your sins may be blotted out.” Acts 3:19.
14. After the sins of the overcomers are blotted out of the book, will the Lord remember them any more? “I, even I,” says the Lord, “am he that blotted out thy transgressions for mine own sake, and will not remember thy sins.” Isa. 43:25; see also 44:22; Jer. 50:20.
15. Whose name will the Lord blot out of his book? “Whosoever hath sinned against me,” says the Lord, “him will I blot out of my book.” Ex. 32:33; see also Eze. 18:24, 26.
16. When the investigative judgment is over, and Christ ceases to intercede for us, what decree goes forth? “He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.” Rev. 22:11.
17. When the judgment is over, what will Christ receive? “And there was given him dominion, and glory, and a kingdom.” Dan. 7:14.
18. What dominion is this that is now given unto Christ? “And thou, O tower of the flock, the stronghold of the daughter of Zion, unto thee shall it come, even the first dominion.” Micah 4:8; see also Luke 19:12.
19. Who will be joint heirs with Christ in this kingdom? and where will it be located? “And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him.” Dan. 7:27.
20. What does Christ say will take place immediately after the judgment is over, and the decree goes forth? “And, behold, I come quickly,” says he, “and my reward is with me, to give every man according as his work is.” Rev. 22:12, R. V.
21. In view of these solemn events, what admonition is given? “Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness, looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shallbe dissolved, and the elements shall melt with fervent heat?” 2 Peter 3:11, 12.
22. Even though this great burning day is near to come, what may we look for when it is over? “Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness.” Verse 13.
23. Was the revelator permitted to see this new heaven and earth? “And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea.” Rev. 21:1.
May the Lord help us so to live that we may have a part in this new heaven and earth, with Christ, our Elder Brother. The judgment will now soon close, and every case will then have been decided forever.
Greensville, S. C.

Its Loss a Calamity to the Jews

By J. O. Corliss

Tracings of the Prophetic Gift—No. 10

Its Loss a Calamity to the Jews

J. O. CORLISS
THE prophetic books of the Bible are enumerated in the Jewish canon as of Joshua, Judges, the books of Samuel, the books of Kings, the three greater prophets (omitting, of course, the book of Daniel), and the twelve minor prophets. The rabbinical traditions reckon forty-eight prophets and seven prophetesses, while early Christian traditions give the number of prophets, including Daniel, as seventy-three, and the prophetesses as ten.
The prejudice on the part of the Jews against Daniel as a prophet is claimed to be based on historical inaccuracies in the book itself, for which they placed it in the list of apocryphal literature. Many and elaborate were the objections produced by these old-time “Higher Critics;” but upon careful study of these alleged difficulties, most of them, at least, seem to be based upon a lack of the general knowledge and purpose of the Scriptures. As these studies are more historical than polemical, it is not our purpose to notice these in detail. It is quite enough for the purpose of this observation, to state that as regards the name of the reputed author of that prophetic book, a contemporary prophet speaks familiarly of him as one well known, and refers to his life and character in a commendatory way. Eze. 14:14, 20; 28:3.
More than this, the prophetic words recorded in that book are quoted by the Lord Jesus, and made the basis of a most important discourse. Matt. 24:15-22. It has been affirmed that the name of Daniel found in this reference did not occur in some of the older manuscripts, but that does not in any way detract from the fact that the Saviour recognized Daniel as a genuine prophet, since he quoted the words of his prophecy, which are found in no other prophetic book of the Old Testament. Besides all this, history has long since corroborated the accuracy of the political predictions of the book in all their general aspects.
The very definite prediction of the time of the coming Messiah (chapter 9:25) might have been well received by the Jews at the Christian era, had not certain developments changed the attitude of that nation toward all prophetic utterances in general. Relying as they did on the promises that the “seed of the woman” should bruise the serpent’s head, that the “seed of Abraham” must inherit the land, and that the “Son of David” should reign forever on the throne of Israel, they eventually permitted their religious faith to embrace no more than political prosperity for themselves as a nation. Believing, too, that because of the national covenant promise of God to them through Moses (Ex. 19:5, 6), therefore they were yet a holy nation, they were ever ready to meet reproof with the emphatic words: “The temple of the Lord, the temple of the Lord, the temple of the Lord, are these.” Jer. 7:4.
Indeed, many of the earlier prophetic utterances seemed to extend no further. From the advent of Amos, however (or just prior to his time), a new school of prophets seems to have come to the front. The older class were more or less politically inclined, in their efforts to maintain the appearance of a theocracy as organized in the days of Moses. They were thus called to advise in matters of state policy, especially in those pertaining to war. They yielding to this worldly policy, the Lord did not prompt their words; their judgment became warped, and their counsel was in no way superior to that of the man of the world. Because of this they were more than likely to err, and so were very unreliable, at least as prophets. One instance will suffice to illustrate this thought. On a certain occasion we find four hundred prophets surrounding King Jehoshaphat, advising him to go out to Ramath-gilead to fight the king of Syria, with positive assurance of prosperity. Fearful that these prophets were deceiving him, the king called for Micaiah, who gave a contrary opinion. See 1 Kings 22.
Such experiences as these began to weaken the faith of Israel in general prophetic utterances; and somewhere between Elijah’s time and the days of Amos, they came to look upon prophecy with considerable doubt. But as before stated, a new class of prophets emerged from the darkness in an attempt to rescue the people from their semiskepticism. These were to stand out more fully as the typical organ of revelation, in that they were to share the secrets of the Almighty. Amos 3:7.
Prophets of this class were obliged to denounce those before them who had not been true to the prophetic calling. Thus one of them speaks as from God: “I have not sent these prophets, yet they ran: I have not spoken to them, yet they prophesied.” This fact might have been overlooked had these false prophets spoken only what their observation might have suggested that they ought to say. Thus the Lord says of them, further: “But if they had stood in my counsel, and had caused my people to hear my words, then they should have turned them from their evil way, and from the evil of their doings.” Jer. 23:21, 22. In contrast with these false prophets God thus presents those through whom he speaks: “Is not my word like as a fire? saith the Lord; and like a hammer that breaketh the rock in pieces? Therefore, behold, I am against the prophets, saith the Lord, that steal my words every one from his neighbor.” Verses 29-34.
This later school of prophets maintained a higher and truer view of Jehovah’s character than had those who immediately preceded them, which was but the renewal of the God-view by the human instrument. But by this time the popular faith was full of heathenish superstition, strangely blended with the higher ideas left as an inheritance from Moses, Samuel, and Elijah. This blinded their eyes to their great national sins, and so they rested in the belief that the permanency of their nation was well assured.
But the later prophets knew that the nation was thoroughly corrupt, and was on the very verge of disaster. The prophets were therefore impelled to make known God’s revelation of this fact, which called down upon them the wrath of the nation. Jer. 19:13; 26:8. Notwithstanding the cruel treatment accorded these men of God, they were constrained to say: “The Lord sent me to prophesy against this house and against this city all the words that ye have heard.” Jer. 26:12.
The people of Israel, it seems, supposed that they knew God, simply by their ideas of his creative and preserving power. But this was not enough, because it did not correspond with the prophetic thought, which was a concrete knowledge of the divine character; thatis, a knowledge of God as a person, rather than as an idea. This made the relation of God to his people a matter of personal faith, rather than a national relation. This was really the death-struggle of the idea of a national religion, and in it the people lost the battle by rejecting the testimony of God sent to them through his prophets.
As the voice of the prophets became less and less effective, the people were finally left without it. Since the people would not listen to its pleadings for reform, it was no longer necessary to continue it among them, and it was withdrawn. The result to Israel of such a step was clearly predicted in the following mournful strain, hundreds of years before it came: “We see not our signs: there is no more any prophet: neither is there among us any that knoweth how long.” Then, as though the distress of such a situation was more than could well be borne, the cry goes up: “O God, how long shall the adversary reproach? shall the enemy blaspheme thy name forever? Why withdrawest thou thy hand, even thy right hand? pluck it out of thy bosom.” Ps. 74:9-11.
But the die was cast, and the people were left to themselves as their course toward the prophets had indicated that they desired. After the extinction of the prophetic voice, the writings of the prophets were resorted to as a guide. But the trend of mind cultivated by that people for so long a time had disqualified them to receive these written prophecies in their simplicity, and so professional exponents of them were demanded. In response to this call, hundreds of experts were at hand, each to put his own interpretation upon the inspired word, and also to decide which writings were more important than others.
This state of affairs soon gave rise to many methods of interpretation, all of which, in some way, must be made to appear just. Amid these various constructions and differentials, the people became confused and bewildered, until many lost faith in God, and sought only temporary gain. Under the circumstances, but a faint attempt, at best, was made to continue as a religious nation; and yet in the four centuries between the last prophet of the Old Testament and the appearance of John the Baptist, crucial experiences caused the people to feel painfully the need of some Heaven-sent message of relief, such as their fathers had received in olden time. Uncomfortable as their situation was, they should have realized that they themselves had created it; but as they did not, there remained no remedy but to endure the tormenting ordeal. Had they only known in their day the things that belonged to their peace, their eyes would not have been so blinded to the signs of the coming Messiah. Luke 19:42.
Mountain View, Cal.

The Oncoming Tempest

By Delwin Rees Buckner

DELWIN REES BUCKNER
The sun, that cheers, in anger seems to hide Behind the dismal clouds that drape the sky; Meanwhile are hurled bright javelins, that fly And lacerate the earth on every side. The shrieking oak falls prone, with deafening crash, That rivals e’en the loudest thunder peal; The hurrying horseman, flying spurs of steel, Is overtaken by a fatal flash. But tempest greater still erelong will break— A day of trouble, when for one brief space Of time will God withdraw behind a veil. O then this wilful world, most justly cursed, Will taste of woes, when God conceals his face, And floods the land with blood and fire and hail.
Ambato, Ecuador.

Lessons From Peter's Experience

By W. H. Stewart

W. H. STEWART
Peter lacked a knowledge of himself. Had he known himself, he would not have affirmed so vehemently that he would go even to prison or to death for his Master's sake. Could Peter have gone to his death wielding the sword in defense of self as well as of the Master, he would have met it bravely, because in so doing he would have been exercising self, and depending upon the power of self for success. Many to-day are very enthusiastic and zealous in defense of the Master and his cause, when such enthusiasm and zeal can be manifested with the arm of flesh, or in outward show; but to stand and to act from moral principle is quite a different thing.
When we are on the popular side, and the tide of influence is setting our way, we think we are strong enough to face death itself, and will even sacrifice our life to satisfy this desire to exalt self; but when the tide turns, and we are placed on the unpopular side, and there is no hope of self-glory, too many of us, like Peter, turn and flee. If our strength is in the Lord, we shall act from a different motive.
It is our privilege as well as our duty to know our weakness and our strength, and save ourselves from the humiliation that often comes as a result of our failure to carry out our boastful assertions.
After having listened to the blessed instruction and comforting promises of the Master, together with the promise of the Holy Spirit, and that wonderful prayer by the Saviour for his disciples and followers, Peter was wrought up to a condition of feeling that made him think he was prepared for any experience that might come; therefore the statement of the Lord, “All ye shall be offended because of me this night,” seemed to Peter impossible of fulfilment. Had he trusted in the word of the Master, instead of his feelings, he would have been on his guard, and would have been spared at least from making the boastful assertions that he was not able to carry out.
Feeling is a very unsafe guide, yet many to-day depend entirely upon feeling for their Christian experience. When they are not in an ecstasy of feeling, they think the Lord is looking on them with displeasure. God's promises will be fulfilled when his conditions are complied with, regardless of our feelings.
The disciples were told to watch and pray, and by so doing they would have been strengthened for the trials before them. Had Peter obeyed this command, he would have been able to enter into the Saviour's sufferings, and would have gained a knowledge of the value of souls. He would have learned what it cost to redeem himself as well as others from sin; but having failed to learn this lesson, he had not a true conception of the Saviour's mission.
It is only as we by faith enter the garden of Gethsemane, and there behold the agony of Christ, that we are able to get a glimpse of the price that was paid for our redemption. Surely a contemplation of this scene will bring humility and love to every heart.
By separating himself from his Master, Peter placed himself in the way of temptation. “He followed him afar off.” Many to-day are following the Master afar off, and are in danger of being overcome by the enemy. In neglecting to take an active part in soul-saving, in not attending the prayer- and missionary-meetings and other means of grace, we follow the Lord “afar off.”
By mingling with unbelievers, Peter put himself on the enemy's ground. So with many to-day, especially young people, who choose companionship with unbelievers, and, like him, try to act as they do and talk as they do, in order to avoid being recognized as Christians. Thus they deny their Lord. Contrast the conduct and experience of Peter with that of John. He kept close to his Master, and did not try to conceal his identity.
Peter denied his Lord when he decided in his own mind to avoid being identified as one of his followers. Having decided on such a course, it only remained for the circumstances to arise that would bring the test and call forth the denial. Let us guard well our hearts, and see that only right decisions are made.
By his experience, Peter was led to see his real self, and the tender, compassionate look of Jesus broke down the barriers, and led him to true repentance. “And he went out, and wept bitterly.” So it is with us. If we could see ourselves as we really are, as God sees us, we would go out and “weep bitterly,” and, like Peter, find repentance and forgiveness. This the erring disciple found only at Gethsemane, where he was reminded of the agony through which the Saviour had just passed. On the same spot he poured out his soul unto God in deep and full repentance, and came away a changed man. Every child of God must somewhere have his Gethsemane, where he receives a true change of heart, the new birth.

Domestic Affairs and Gossip

“CAUTIOUSLY avoid talking of the domestic affairs either of yourselves or of other people. Yours are nothing to them but gossip; theirs are nothing to you.”

The Desire for Gain

By Ellen G. White

MANY flatter themselves that their desire for gain is that they may help the cause of God. Some promise that when they have gained such an amount, then they will do good with it, and advance the cause of present truth. But when they have realized their expectations, they are no more ready to help the cause than before. They again pledge themselves that after they purchase that desirable house or piece of land, and pay for it, then they will do a great deal with their means to advance the work of God. But as the desire of their heart is attained, they have far less disposition than in the days of their poverty, to aid in the advancement of the work of God.—Mrs. E. G. White, “Testimonies for the Church,” Vol. I, page 477.

A Lesson From Absalom

By A. N. Durrant

A. N. DURRANT
God had anointed David as king of Israel, and, as such, a type of Jesus, the coming King of kings. Compare Ps. 89: 20-37; 2 Sam. 7: 15, 16; Luke 1: 32, 33. But Satan, whose aim ever since his fall has been to thwart God's plan, sought to overthrow the throne of David, through Absalom, David's own son. Note the spirit that Satan manifested, as revealed in Isa. 14: 13, 14: “I will exalt my throne above the stars of God. . . . I will be like the Most High,” and compare it with Absalom's thirst for self-exaltation: “O that I were made judge in the land, that every man which hath any suit or cause might come unto me, and I would do him justice!” 2 Sam. 15: 4.
Since “whatsoever things were written aforetime were written for our learning,” what lesson may we learn from Absalom's evil desire and wicked course? David, as God's appointed messenger, was ruling well; but Absalom thought if he were made king, he would do a better work than his father.
Did you ever hear any one say: “Elder — is not doing good work as president of the — Conference,” and imply that if he were made president, matters would be conducted differently? Or have you heard the thought expressed: “Brother — is not a good leader of the Sabbath-school. O, if I were made leader, how I would make things go!”
It is not unlikely that some have said, or at least have thought thus; but this feeling is of Satan, not of God. It is the same spirit that actuated the “man of sin,” “who exalteth himself above all that is called God.” 2 Thess. 2: 4.
“There are those who are premature in their desire to reform things that to them appear faulty. They think that they should be chosen to take the place of those who have made mistakes. They undervalue what these workers have done while others were looking on and criticizing. By their actions they say: ‘I can do great things. I can carry the work forward successfully.’”—“Testimonies for the Church,” Vol. VII, page 279.
“Touch not mine anointed, and do my prophets no harm.” Ps. 105: 15. “Not he that commendeth himself is approved, but whom the Lord commendeth.”
Grenada, British West Indies.

Our Second Birthday

By S. Thurston

S. THURSTON
IT has become a well-established custom among God's remnant church, and a good custom it is, to make birthday offerings to the work of God. But what about the second birthday? Said the Redeemer, “Verily, verily, I say unto thee, Except a man be born again, he can not see the kingdom of God.” John 3: 3. Would it not, therefore, be equally appropriate to make a new-birth offering to foreign missions on the anniversary of the day when we entered into covenant relations with God—the day which answers to our more perfect conversion, or new birth? And in view of the exceeding great sacrifice on the part of both the Father and the Son in redemption’s work, by making provision for this second birth, let us not be content to offer merely one penny a year for the number of years since the precious Sabbath blessing came to us, but let it rather be a sacrificial offering of every penny, nickel, and dime, or even dollar, that has heretofore been spent for unnecessary expenditures in our eating, drinking, dressing, photographing, etc., in order that those who have not a true knowledge of the Father or Son (Eze. 20: 20) may also be born again, and thus become partakers of the divine nature, and enter into the kingdom of our God.
What relief and joy might this inflowing sacrificial stream bring, not only to the Foreign Mission Board and our self-sacrificing missionaries, and our neighbors across the sea, who sit in darkness, but to ourselves, by the witness of the indwelling spirit of Christ, who died for us!
This offering, being purely a saving from unnecessary expenditures, need in no way interfere with the stream of offerings already flowing into the treasury.
San Fernando, Cal.
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