Signs of the Times, Vol. 23, No. 12. (3/25/1897)

Signs of the Times

Mar 25, 1897

Pacific Press Publishing Company · Oakland, California · Mar 25, 1897

The Deliverer

By Editor

Editorial

The Deliverer.—Jesus Christ came to save men; Satan came to destroy them. The motive of the one is love; that of the other selfishness, and selfishness is hatred of all things which thwart selfish schemes. God placed man on earth that he might forever be happy in the willing, free service of love to his Creator. He created man in the divine image morally as well as physically. God was incarnate in humanity.

But man sinned. He yielded himself, and Satan the usurper came in and took possession. Man became possessed of another spirit; another being possessed him. Sin and Satan became incarnate in humanity. But God did not allow the usurper full control. In the man who had yielded himself to Satan God still preserved to him the power of choice, the consciousness of evil, the “enmity” against evil. Gen. 3:15. God appeals to man through these that he may live. It is by holding these in bondage through the weaknesses and lusts of the flesh that Satan maintains his hold upon humanity.

SATAN controls men in varying degrees. Many are his willing agents to do his bidding. They use the life and strength and faculties of mind and body given of God in the service of God’s adversary. Of these victims who have thus yielded, oftentimes solely for their own selfish pleasures, Satan so perverts the faculties and controls the mind as to make the victim insane. Thus it was in the time when the Son of God took upon him human form. Satan came disputing his supremacy by every means, in every way, in every field and avenue of life, among all classes. He sent his fallen angels, the demons, into the land of Judea and Galilee to dog the Saviour’s footsteps, to thwart his work, to turn aside the minds of men from the great and important teaching of the Word of God, the way of salvation. Where possible, he obtained control of the minds of men and women, driving them into hopeless insanity.

It was such an one that met our Lord on that elsewise quiet Sabbath day in Capernaum. The teaching of our Lord had been with power. He taught them not in the scholastic equivocal way of the scribes, with his teaching based on the traditions of the elders; he taught as one having authority, one having a message from God to them. God’s Spirit bore witness to the words, and hearts were reached by its power. One possessed of an unclean spirit—the “spirit of an unclean devil [demon]” says Luke—had come with the people into the synagogue. In the little remnant of reason left he discerned the presence and power of One able to deliver. He essayed to speak, but the demon, alarmed in the presence of the Conqueror, controlled his victim’s voice and shrieked out in fear: “Let us alone; what have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us? I know thee who thou art, the Holy One of God.” And Jesus rebuked him, saying, Hold thy peace, and come out of him. And when the unclean spirit had torn him, and cried with a loud voice, he came out of him,” and Luke adds, “and hurt him not.” There are precious lessons in this brief record for all. Among them are the following:—

THE demon thought if he could only make the man ask that Jesus should depart, his bondage of his soul would be complete. But Jesus hears the desire. He could read the longing of the heart of the man before him, in which yet struggled a few rays of the light of reason; and the divine Sympathizer answered the prayer of the man, not the words of the demon. Oftentimes the words of him that prays, the sinner seeking pardon, the disciple seeking power, seem uncouth and theologically incorrect to the cold critic; but Jesus hears the heart, and responds to its overwhelming desire. It matters not what the broken imperfect words are, the Lord knows the heart, and its desire for him and him alone is more eloquent than the most finished speech which does not tell the language of the heart.

2. THE power of Christ is greater than that of Satan. Jesus won the battle for that poor demoniac, and for all other souls oppressed and bound, in his conflict with the enemy; and as soon as the poor soul desired the freedom, Jesus had it to give. He has it for all; he won victory and freedom for all. He possesses it in himself, in his word, for all; and he who will may go free. O, the blessed freedom of Jesus Christ! No bonds are so strong but that the power of God in Jesus Christ is sufficient to break the bonds. Sinner, he would break these bonds for you now. Satan may seek to destroy you, but if you will leave your case in the hands of Jesus Christ, he will break the chains of the enemy, he will cast out the demon, and life and healing will come to the trusting soul.

3. THE devils believe and tremble; but they do not have the faith that saves. They knew Christ’s power; they admitted it; but belief went no farther than this. So it will be with many. They will assent to the doctrines of Christ, they will admit his power in others; but they will not admit him into their hearts, because they do not desire him.

4. JESUS told the demon, “Hold thy peace.” God is not honored by being confessed by devils. It is the life that tells. When the heart is right with God, the words have power to reach hearts and glorify God; but when the

heart and life belie the words, God does not need them.

5. ONE more suggestion, and a blessed thought it is: Jesus takes us just where we are. When he redeemed mankind, he purchased it all corrupted and weakened and marred and bruised by sin as it is. He took upon himself all the infirmities of humanity, and gave himself even to the weakness and nothingness of death that he might save every soul appointed to death who desired to be saved. Oftentimes human judgment decides that this one does not know enough mentally to accept Christ; this one is too deeply sunken in sin to ever be reached; and a third is so under the control of the devil that there is no hope for him. Aye, there is hope for all. We tell it to you now, sinner. Man may have cast you off; to your dearest earthly friends your case may appear hopeless. You may be bound by the iron bands of Satan; but look to Jesus, the Deliverer. He does not ask that you shall plead in cultured words your heart’s needs, or that you should come with a retinue of saints or one saint, or that you should get free and then come; nay, but Jesus will come if you want him alone. The most eloquent plea is the cry of a hungry heart and a thirsty soul. “All the fitness he requireth is to feel your need of him.” He says, “Look unto me, and be ye saved, all the ends of the earth.” “He is able also to save them to the uttermost that come unto God by him.” “Tho your sins be as scarlet, they shall be as white as snow; tho they be red like crimson, they shall be as wool.” Jesus Christ is the mighty Deliverer. He is able to save from all the power of the enemy, and none shall deliver those who trust in him out of his hand. John 10:28, 29. O soul, are you bound by the enemy, sunken in sin? It is you that Jesus came to save. May he be your Deliverer.

BOLDNESS TO ENTER IN.

By Ellet Joseph Waggoner

“Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, . . . let us draw near with a true heart in full assurance of faith.” Heb. 10:19, 22. “That we, being delivered out of the hand of our enemies, might serve him without fear, in holiness and righteousness before him, all the days of our life.” Luke 1:74, 75. As we have access by Christ unto the Father, of what need we be afraid?

One who has free access to the palace and the table of royalty will not tremble with fear in the presence of some lower officer of State. Such an one enters the presence of the highest in the kingdom, and it is only a light matter to come before ordinary people.

How can it be that one who has boldness to enter into the presence of the King of kings, even into his secret chamber, not merely into the outer court, but into the “secret place of the Most High,” and not only to enter there, but to abide, as a friend who has a right there,—how can such an one be afraid of anything else in the universe? We have that privilege, and the Lord desires us to use it.

How would any parent feel, who has a parent's heart, if his children should start with fear when he came into the room? if when they wanted something they should come cringing in a fearful manner, as tho they did not know whether or not they had a right to live? We like them to have that confidence in us that they will come with boldness and ask for that which they want, knowing that it will be given them if it is for the best.

So we can imagine how God must feel to have those for whom he has done everything, for whom he has given his life to bring all things to them, and has given them all things before they asked, fearing to come to him to claim anything, almost apologizing for their very existence. He does not want us to be afraid of him.

The Lord came down to earth to show us

how gentle he is. He lived and talked with people. He sat down by the wayside with them. He took children in his arms and blessed them, and they were not afraid of him. Whosoever will receive the kingdom of God must receive it as a child, with trusting confidence. He is goodness, and mercy, and tender-heartedness itself. He is pleased at our very boldness.

The boldness is not presumption; it is not arrogance. No one who is puffed up with pride, who is haughty, can ever come into the presence of the Lord with boldness. The pride and arrogance of men is simply the result of their separation from him. When they put him far off, and hide him from them, they can be very bold. But when they come into the presence of God, every mouth will be stopped. It is impossible for one to come into the presence of the Lord with arrogance, knowing that he is in his presence.

But the believer may come with boldness, lifting up the head. It shows that we believe that he is a God who keeps his word, that he is just what he is, a God of tenderness and infinite loving-kindness. And dwelling in the secret place, and abiding under his shadow, there is no fear. “Thou shalt not be afraid for the terror by night; nor for the arrow that flieth by day; nor for the pestilence that walketh in darkness; nor for the destruction that wasteth at noonday.” “Thine heart shall meditate terror,” but there will be no fear in it.

If we can endure the time of greatest trouble, such as is here described, when destruction shall be over all the land, then we can have no fear now. No matter what persecution might be stirred up, we are free in the Lord, without fear, because we are walking and talking with the Lord; enduring as seeing him who is invisible. We can stand in the presence of authorities and kings, if need be, to answer for the faith, and not be afraid; because we are living in the presence of the King of kings.

E. J. W.

GOD’S WRATH OR ANGER.

“God is love;” that is his character. He loves all his creatures, even those who have sinned against him. All that he has given them, all that he has done for them, is in love for them. His holy law was a law of love. The gift of his Son was a gift of love. Willingly, freely, lovingly, has he given man all that he has given.

In response to this he requires from man a service of love, a willing service, gladly rendered, a choice of His will as against all others. That he might have such a service, God gave man the power and right of choice. On the one side was placed the obedience of faith in God, which is righteousness and life; on the other side, unbelief, self, sin, and death. Love can not in the nature of the case be compelled. It must be called forth by love. “We love because he loved us.” 1 John 4:19, R. V. If we desire his love, if we open our heart for his Spirit, it will come in, and the love of God will be shed abroad by its presence. Rom. 5:5. But that love will issue in obedience; “for this is the love of God, that we keep his commandments,” not of coercion or necessity, for to the heart of love “his commandments are not grievous.” 1 John 5:3.

Harmony with God is love and righteousness; for “God is love,” and “righteous in all his ways.” And the righteousness of God is life, “and in the pathway thereof there is no death.” It is God’s desire, will, pleasure, that man should be in harmony with him. He gave his Son for this purpose, “God was in Christ, reconciling the world unto himself.” “As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live; turn ye, turn ye from your evil ways; for why will ye die?” “Who will have all men to be saved, and to come unto the knowledge of the truth.”

The above scriptures reveal clearly to us what God’s desire is concerning man, concerning all men; for “God is no respecter of persons.” But Love can not compel, nor can loving obedience—the only true and acceptable service—be compelled. Infinite Love desires the happiness of his creatures. His way is the only way in which it can be secured. If man will not choose or accept it, God leaves him to take his own way, the way of self and sin, but warns him that he is missing the mark, and that inevitable death awaits the transgressor. “The wages of sin is death.” Not that God arbitrarily inflicts death upon the sinner and disobedient, but the death is in the very sin itself. Death is the fruit of the seed of sin. “Sin, when it is full grown, bringeth forth death.” James 1:15, R. V.

As God gave his Son to die to save man from this death, so will he use every power and resource consistent with man’s free choice to make Christ’s sacrifice avail with every one. He will speak through all nature, and through his Word; he will permit to come the consequences of man’s choice, strife, famine, pestilence, disease; he will send his Spirit, his angels, his earthly messengers, that amid all the discordant notes of the sin and misery of earth man may hear God’s invitation. “Come.” This Love will do and has done and is doing for every soul out of safety. Men may shut their ears to his voice, close their eyes to his light, harden their hearts to the sweet influences of God’s Spirit, but this does not change God. He is still Love.

But there comes an end, sometime. Sin perpetuates itself in ever-increasing sinfulness and injury to the sinner and others. Therefore when God has done all that he can do to save the sinner, and the sinner has rejected every call to mercy, righteousness and life, Infinite Love sadly turns away and leaves him to himself, and offers the new name, the white robe, the crown of life, to another. But the sinner left to himself pursues the road to death. It seems pleasant, flower bordered, and easy of travel at times, but it is ever nearing its goal, death.

Sin will be blotted out of the universe. It will be clean once more. Satan—himself an apostate, and reprobate to Eternal Love—with his works will be destroyed. All that God can save from the sin and its consequence he is saving, even at the eternal sacrifice of the Son of God. But those who will not be saved have their choice. They hated God, they loved sin, which is simply death in embryo. If Satan showed them the death, the end of sin, they would revolt from it through fear, but he deceives them. God warns of the death, and cites a multitude of examples that confirm his warnings. But some will not hear; they reject the love and wisdom of God. “He that sinneth against Me wrongeth his own soul; all they that hate Me love death.” Prov. 8:36. God gives them the thing they love.

If man would choose God’s law for what it was ordained, “to life” (Rom. 7:10), and which it still is in Christ Jesus (Rom. 8:2), it would work out righteousness and life in man. But the sinner has thrown across the current of the working of God’s living law his own carnal heart (Rom. 8:6, 7) and the “law [to him and in him] worketh wrath” (Rom. 4:15). And this wrath is the end of sin or death. He who ultimately chooses the sin chooses the wrath. He who identifies himself with sin perishes with the sin. This is God’s wrath, God’s anger “not willingly” executed, but of necessity. None need fear it who choose goodness, love, light, righteousness; but those who hate these choose wrath, death, destruction, in the hating of the good.

Moreover, the end is merciful to the sinner. He who continues in sin knows less and less of peace and joy and happiness, and more of misery, strife, and wo. Is it not a mercy to close such a career? He sows discord and strife wherever he goes among others; in justice ought not his career to be stopped? Every consideration of mercy and justice—love—demand the death of the finally impenitent and reprobate. “Just and true are thy ways, thou King of ages.”

ENFORCE THE DECALOGUE.

By Editor

A MEMBER of the Kansas Legislature, a logical national reformer, by the way, has introduced a bill to enact the Ten Commandments as a part of the criminal code of the State. Penalty for violating the first commandment is $1,000; the second, $1,000 and one year in the penitentiary; the third, $500; the fourth, $500; the fifth, $500 and six months in prison; the sixth, hanging; the seventh, imprisonment for life; the eighth, ninth, and tenth, fine or imprisonment at the discretion of the court. The last advices is that the bill will probably pass the house.

There is more or less ridicule over the bill indulged in by the religious press, and it is hinted by religious papers of Republican proclivities that almost anything may be expected from Kansas. But we wish to call attention to this fact: These very papers have been calling for years for “sabbath laws,” for the enforcement of the fourth commandment, etc. Now the fourth commandment is a part of the Decalogue. If it is good to enforce one part, why not enforce all? If one-tenth can be enforced, why not ten-tenths? Is not the Kansas bill the logical conclusion of the arguments for a “sabbath law”?

The Christian Work well says:—

How is the Decalogue to be enforced—say the fourth and tenth commandments? The bill makes the observance of Saturday, the “seventh” day, imperative.

Yes; but how is it with those Christians who profess to be keeping God’s commandments, and who talk about the sabbath day? If the “bill makes the observance of Saturday, the ‘seventh’ day, imperative,” how about the command itself, and, for the matter of that, the whole Bible? It is everywhere the “seventh” day.

We shall, the Lord willing, comment further on the enforcement of the Decalogue next week.

Question Corner

“Enquire, and make search, and ask diligently.”

No. 509. Necessity of Christ’s Entering the “Most Holy” Place in 1844.

What was the necessity of Christ’s entering the “holy place” in 1844, as he entered in once for all when he ascended into heaven after his first advent? Heb. 9:12, 26. T. J. F.

We never heard of any one’s claiming that Christ entered the “holy place” in 1844. He entered the “most holy,” or second apartment of the heavenly sanctuary at that time. The earthly sanctuary was a pattern of the sanctuary in heaven, and its ministry was typical of the ministry of Christ in the heavenly sanctuary. Heb. 8:1–6; 9:1–14. The priests ministered in the “holy place” throughout the year, and then came the day of atonement, called also the cleansing of the sanctuary, when the sins which had been confessed during the year were typically carried out of the sanctuary and laid on the head of the scapegoat, which was sent away into the wilderness and abandoned. See Leviticus 16. In the earthly sanctuary there was a very clear distinction between the “holy place” and the “most holy.” Verses 33, 34. These were also designated as the “first” and “second.” Heb. 9:6, 7. On the occasion of the cleansing of the sanctuary, and only on that occasion, the high priest went into the second apartment, or “most holy” place. When Christ ascended to heaven he entered into the “holy place,” and of course would minister there before entering the “most holy,” as we learn from the type. We learn from Daniel 8:14, that from a certain time there would be 2,300 days and then the sanctuary would be cleansed. This could not mean the earthly sanctuary, for when the temple or sanctuary service could be held at all, that feature of it was executed every year. It could not have meant 2,300 literal days for either the earthly or heavenly sanctuary; for (1) the earthly sanctuary service was not restored to the captive Jews for a considerable longer period from the time indicated; and (2) “the way into the ‘holiest of all’ [the heavenly sanctuary] was not yet made manifest, while as the first tabernacle was yet standing.” Heb. 9:8. In prophecy a day stands for a year. Eze. 4:4–6; Num. 14:34. Then the cleansing of the sanctuary as revealed to Daniel, was yet more than 2,300 years in the future, far beyond the limit of the earthly sanctuary and its service; therefore it must refer to the heavenly sanctuary, and to the time when our High Priest should go from the “holy place” to minister in the “most holy,” according to the type. From the ninth chapter of Daniel we learn that the time referred to began with the going forth of the commandment to restore and to build Jerusalem, which was then in ruins. This decree went forth in B. C. 457, as we learn from Ezra 7; therefore 2,300 full years (a part of 457 having already expired) would extend into the year A. D. 1844. Then commenced the work in the heavenly sanctuary corresponding to the service in the “most holy place” of the earthly, known as the day of atonement, or cleansing of the sanctuary. This was in reality a day of judgment; for all who did not humble themselves (“afflict their souls”) and confess their sins on that day, were “cut off from among the people.” It was their last opportunity for mercy. For a full exposition of this subject see “The Sanctuary and 2,300 Days,” by Uriah Smith, price 30 cents; for sale by all Seventh-day Adventist publishing houses and book depositories.

No. 510. The God of the Living.

Matt. 22:32 is used by a minister to show that those who die are in heaven, or alive with God. Please explain. N. T. M.

Christ used this scripture, expressly to prove the resurrection of the dead, not to show that they are already alive. If they are now alive, of what benefit would a resurrection be to them? Luke expresses it in this way: “Now that the dead are raised, even Moses showed at the bush, when he calleth the Lord the God of Abraham, and the God of Isaac, and the God of Jacob. For he is not a God of the dead, but of the living; for all live unto him.” All live in his purpose, for it is his purpose to raise them from the dead. See John 5:28, 29. Without the plan of salvation, death would have ended all with sinful man. “The wages of sin is death.” Rom. 6:23. But the plan of salvation adds another feature to the destiny of the race. “For as in Adam all die, even so in Christ shall all be made alive.” 1 Cor. 15:22. Then in order for God to be the God of Abraham, Isaac, and Jacob, there must be a resurrection of the dead. Christ says this is what “Moses showed at the bush, when he calleth the Lord the God of Abraham,” etc. Those who teach that the dead are now alive, in heaven or anywhere else, logically teach that “the resurrection is past already.” Of Hymenæus and Philetus, who held this doctrine, Paul said that they erred concerning the truth. 2 Tim. 2:17, 18.

No. 511. The Coming of Christ.

Was the second coming of Christ preached as a special message in the tenth century, and by whom? F. C. R.

The tenth century was unparalleled for its ignorance, superstition, and general idolatry and licentiousness within the church. Mosheim speaks of it as “the deplorable ignorance of this barbarous age,” and that “the whole Christian world was covered at this time with a thick and gloomy veil of superstition.” “The most important doctrines of Christianity were disfigured and perverted in the most wretched manner.” It was in such a time in the Roman Catholic Church that many deluded souls believed that the judgment would take place. It was not a message from God, but was conceived in superstition and ignorance.

No. 512. Clean Meats.

Are geese and ducks clean fowls? Is there anything in the Bible that will tell us about it besides Deuteronomy 14 and Leviticus 11? C. G.

There are no other scripture passages where classification between clean and unclean meats are made, save the two chapters mentioned above. Geese and ducks are not mentioned among the forbidden fowls, nor indeed in the Bible.

No. 513. Cain’s Morality.

Doubtless you are right [in question 484] in saying that Cain married his sister. I have been met with this, What do you think of the morality of such an act? C.

Well, we think nothing about it. We have no defense to make of Cain’s morality, nor indeed of any other Bible character. That belongs to God. The question of all should be, “What will the Lord have me to do?”

No. 514. Faith and Belief.

Is not faith and belief the same? You seem to consider them differently in the Signs of February 4. J.

True living Bible belief is the same as faith; but in the common meaning attached to belief, it generally means mere assent to a fact. So the article states, “Belief may be no more than mere assent to a truth.” This belief the devils have. Dead faith is no faith. The only faith there is is living faith in the living Word.

THE MYSTERY OF GOD.

By Ellen G. White

“Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ, and to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ; to the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God.” “Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God; even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints; to whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory; whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus, whereunto I also labor, striving according to his working, which worketh in me mightily.”

What is this mystery of which Paul writes to the Ephesians and to the Colossians, saying that it was given to him to fulfil the word of God, the mystery “which hath been hid from ages and from generations?” One translation reads, “which hath been kept in silence through eternal ages.”

Many have endeavored to define the mystery which Paul here mentions. But it embraces much, and our ideas in regard to the love, the goodness, and the compassion of God are strangely limited. Because our knowledge of spiritual things has become so dwarfed and enfeebled, we have not advanced from light to greater light. The Lord has not been able to open to our understanding many precious things. In view of the losses which we have sustained by our earthliness and commonness, we have much to make us humble.

God had a knowledge of the events of the future, even before the creation of the world. He did not make his purposes to fit circumstances, but he allowed matters to develop and work out. He did not work to bring about a certain condition of things, but he knew that such a condition would exist. The plan that should be carried out upon the defection of any of the high intelligences of heaven,—this is the secret, the mystery which has been hid from ages. And an offering was prepared in the eternal purposes to do the very work which God has done for fallen humanity.

Paul was taken up into the third heaven, and there he saw and heard things which it is not lawful for a man to utter. Mysteries which had been hidden for ages were revealed to him, and as much as he could bear of the workings of God, and of his dealings with human minds, was made known. The Lord told Paul that he must preach among the Gentiles the unsearchable riches of Christ. Light was to be given to the Gentiles. This is a mystery which had been hidden for ages.

The Jews had grown into a belief that everything pertaining to the Gentiles was cursed and unclean. Prejudice had built up the wall of nationality and religious seclusion. But God himself instructed Paul that his work was to present Christ to the Gentiles. The great work of redemption was to be brought before all nations, kindreds, tongues, and peoples. Because of their disobedience, the Jews were broken off from the olive tree, and those among the Gentiles who would accept Christ as their Saviour were to be grafted into the good olive tree, and made one with the original branches. But in no case are they to boast because of this, lest they be broken off as were the natural branches.

The Gentiles knew nothing of circumcision, but they were to be brought under the covenant of grace given to Abraham. The Lord talked with Paul, and told him that the blessings given to the Jewish nation were given equally to the Gentiles. And Paul writes to them: “Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands; that at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world; but now, in Christ Jesus, ye who sometimes were far off are made nigh by the blood of Christ.”

The incarnation of Christ is a mystery. The union of divinity with humanity is a mystery indeed, hidden with God, “even the mystery which hath been hid from ages.” It was kept in eternal silence by Jehovah, and was first revealed in Eden, by the prophecy that the Seed of the woman should bruise the serpent’s head, and that he should bruise his heel. To present to the world this mystery that God kept in silence for eternal ages before the world was created, before man was created, was the part that Christ was to act in the work he entered upon when he came to this earth. And this wonderful mystery, the incarnation of Christ and the atonement that he made, must be declared to every son and daughter of Adam, whether Jew or Gentile. His sufferings perfectly fulfilled the claims of the law of God. None of the apostles could have filled the deficiency, had there been any.

God has given us warnings that must be heeded if we would escape the perils of the last days. Temptations, fierce and strong, will try us. The enemy will strive to take from us the hope of eternal life. If we are not growing up into Christ, our living head, we are growing in distrust and unbelief, and are giving our allegiance to the world.

Since the promise given in Eden, God has revealed his mysteries through his prophets. According to the command of the eternal God, they have been made known to all nations. God, being rich in mercy, for the great love wherewith he loved us, even when we were dead in trespasses and sins, quickens us together with Christ, and raised us up to sit together in heavenly places in him, “that in the ages to come he might show the exceeding riches of his grace, in his kindness toward us through Christ Jesus.”

But many mysteries yet remain unrevealed. How much that is acknowledged to be truth is mysterious and unexplainable to the human mind! How dark seem the dispensations of Providence! What necessity there is for implicit faith and trust in God’s moral government! We are ready to say with Paul, “How unsearchable are his judgments, and his ways past finding out!”

We are not now sufficiently advanced in spiritual attainments to comprehend the mysteries of God. But when we shall compose the family of heaven, these mysteries will be unfolded before us. Of the members of that family John writes: “They shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat. For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters; and God shall wipe away all tears from their eyes.” “And they shall see his face; and his name shall be in their foreheads.”

Then much will be revealed in explanation of matters upon which God now keeps silence because we have not gathered up and appreciated that which has been made known of the eternal mysteries. The ways of Providence will be made clear; the mysteries of grace through Christ will be unfolded. That which the mind can not now grasp, which is hard to be understood, will be explained. We shall see order in that which has seemed unexplainable; wisdom in everything withheld; goodness and gracious mercy in everything imparted. Truth will be unfolded to the mind free from obscurity, in a single line, and its brightness will be endurable. The heart will be made to

sing for joy. Controversies will be forever ended, and all difficulties will be solved.

MRS. E. G. WHITE.

MY BURDEN BEARER.

By Mrs. L. D. Avery-Stuttle

Alone I walked the path of life; So dark that path I could not see, No cheering star illumined the skies, No blessed presence walked with me.

Life’s burdens pressed upon me sore, The path grew rougher ’neath my feet; I counted all my burdens o’er, Fain would I halt or fain retreat.

But no, the moments onward sped As I pursued my toilsome race, While toward the misty path ahead I turned my hopeless, weary face.

Then little briars, sharp and keen, And thorns,—almost too small to see,— Like poisoned lances tore my heart, Like tiny daggers pierc’d me.

And then I knew—and all my soul It filled with bitterest despair— That careless friends had strewn the thorns And placed the cruel briers there.

And still my burdens heavier grew, I trembling trod the weary road, And every toilsome hour I knew Added fresh burdens to my load.

At last, I heard a kindly voice, Beheld a Stranger by my side; “Would’st let Me bear thy burdens, friend?” In tones of sympathy He cried.

But ah, I could not see His face, My eyes were dim with unshed tears, So turned me from that form of grace, And walked alone through weary years.

He came once more, again He plead, He asked to bear each heavy load; “Nay, I must bear them all,” I said, And sadly toiled along the road.

He gently plead in vain, the while I pressed my burdens to my heart, A pitying tear bedim’d His eye, And yet I bade the Man depart.

The years passed on, He came once more. In gentlest tones of love He said, “Friend, I have passed this way before, I know the path thy feet must tread.

“If thou wilt lean upon Mine arm, I’ll bear thy burdens all, for thee, I’ll shield thee from each rude alarm, O, would that thou could’st trust in Me.”

“O Stranger, Friend, Thy love prevails, Thou’st won at last my fickle heart, I yield to Thee my cumbrous load, Walk by my side, nor e’er depart.”

He took my load; so small it grew I wondered if it were the same, I looked and lo, he bore me too! And yet I had not asked His name.

And then my blinded eyes He touched, I looked, and saw His wounded side; I saw His pierc’d hands, and knew My helper was The Crucified.

MRS. L. D. AVERY-STUTTLE.

Battle Creek, Mich.

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