Signs of the Times, Vol. 15, No. 6. (2/11/1889)

Signs of the Times

Feb 11, 1889

International Tract and Missionary Society · Oakland, California · Feb 11, 1889

THE TOUCH OF FAITH.

By Ellen G. White

WHEN Jesus returned across the sea with his disciples, a great crowd were waiting to receive him, and they welcomed him with much joy. The fact of his coming being noised abroad, the people had collected in great numbers to listen to his teaching. There were the rich and poor, the high and low, Pharisees, doctors, and lawyers, all anxious to hear his words, and witness his miracles. As usual, there were many of the sick and variously afflicted, entreating his mercy in their behalf.

At length, faint and weary with the work of teaching and healing, Jesus left the multitude in order to partake of food in the house of Levi. But the people pressed about the door, bringing the sick, the deformed, and the lunatic, for him to heal. As he sat at the table, one of the rulers of the synagogue, Jairus by name, came and fell at his feet, beseeching him: "My little daughter lieth at the point of death. I pray thee, come and lay thy hands on her, that she may be healed; and she shall live."

The father was in great distress, for his child had been given up to die by the most learned physicians. Jesus at once responded to the entreaty of the stricken parent, and went with him to his home. The disciples were surprised at this ready compliance with the request of the haughty ruler. Although it was only a short distance, their progress was very slow; for the people pressed forward on every side eager to see the great Teacher who had created so much excitement, begging his attention and his aid.

There was one poor woman among that crowd who had suffered twelve long years with a disease that made her life a burden. She had spent all her substance upon physicians and remedies, seeking to cure her grievous malady. But it was all in vain; she was pronounced incurable, and given up to die. But her hopes revived when she heard of the wonderful cures effected by Jesus. She believed that if she could come into his presence, he would take pity on her and heal her. Suffering with pain and weakness, she came to the sea-side where he was teaching, and sought to press through the crowd that encompassed him. But her way was continually hedged up by the throng. She began to despair of approaching him, when Jesus, in urging his way through the multitude, came within her reach.

The golden opportunity had come; she was in the presence of the great Physician! But amid the confusion, she could not be heard by him nor catch more than a passing glimpse of his figure. Fearful of losing the one chance of relief from her illness, she pressed forward, saying to herself, If I but touch his garment I shall be cured. She seized the opportunity as he was passing and reached forward, barely touching the hem of his garment. But in that moment she felt herself healed of her disease. Instantly health and strength took the place of feebleness and pain. She had concentrated all the faith of her life in that one touch that made her whole.

With a thankful heart she then sought unobtrusively to retire from the crowd; but suddenly Jesus stopped, and all the people, following his example, also halted. He turned, and looking about him with a penetrating eye, asked in a voice distinctly heard by all, "Who touched me?" The people answered this query with a look of amazement. Jostled upon all sides, and rudely pressed hither and thither as he was, it seemed indeed a singular inquiry.

Peter, recovering from his surprise, and ever ready to speak, said, "Master, the multitude throng thee, and press thee, and sayest thou, Who touched me?" Jesus answered, "Somebody hath touched me; for I perceive that virtue is gone out of me." The blessed Redeemer could distinguish the touch of faith from the casual contact of the careless crowd. He well knew all the circumstances of the case, and would not pass such confidence and trust without comment. He would address to the humble woman words of comfort that would be to her a well-spring of joy.

Looking toward the woman, Jesus still insisted upon knowing who had touched him. Finding concealment vain, she came forward tremblingly and knelt at his feet. In hearing of all the multitude, she told Jesus the simple story of her long and tedious suffering, and the instant relief that she had experienced in touching the border of his garment. Her narration was interrupted by her grateful tears as she experienced the joy of perfect health, which had been a stranger to her for twelve weary years. Instead of being angered at her presumption, Jesus commended her action, saying, "Daughter, be of good comfort. Thy faith hath made thee whole; go in peace." In these words he instructed all present that it was no virtue in the simple act of touching his clothes that had wrought the cure, but in the strong faith that reached out and claimed his divine help.

The true faith of the Christian is represented in this woman. It is not essential to the exercise of faith that the feelings should be wrought up to a high pitch of excitement; neither is it necessary, in order to gain the hearing of the Lord, that our petitions should be noisy, or attended with physical exercise. It is true that Satan frequently creates in the heart of the suppliant such a conflict with doubt and temptation that strong cries and tears are involuntarily forced from him; and it is also true that the penitent's sense of guilt is sometimes so great that a repentance commensurate with his sin causes him to experience an agony that finds vent in cries and groans, which the compassionate Saviour hears with pity. But Jesus does not fail to answer the silent prayer of faith. He who simply takes God at his word, and reaches out to connect himself with the Saviour, will receive his blessing in return.

Faith is simple in its operation and powerful in its results. Many professed Christians, who have a knowledge of the sacred word, and believe its truth, fail in the childlike trust that is essential to the religion of Jesus. They do not reach out with that peculiar touch that brings the virtue of healing to the soul. They allow cold doubt to creep in and destroy their confidence. He who waits for entire knowledge before he can exercise faith, will never be blessed of God. "Faith is the substance of things hoped for, the evidence of things not seen."

The diseased woman believed that Jesus could heal her, and the more her mind was exercised in that direction, the more certain she became that even to touch his garment would relieve her malady. In answer to her firm belief, the virtue of divine power granted her prayer. This is a lesson of encouragement to the soul defiled by sin. In like manner as Jesus dealt with bodily infirmities, will he deal with the repentant soul that calls on him. The touch of faith will bring the coveted pardon that fills the soul with gratitude and joy.

Christ’s Soon Return

"Behold, I come quickly; and my reward is with me, to give every man according as his work shall be." Rev. 22:12.

Judaism’s Drift Toward Rationalism

Baron Hirsch, the eminent Jewish philanthropist, who recently gave $40,000,000 for unsectarian education in Russia and elsewhere, has advised his co-religionists to abandon their exclusiveness and merge themselves in other nations, and religions, especially the Christian. The suggestion is not, however, received with much favor by Jews generally. Judaism has been modified much of late years, but not in the direction of real Christianity; its trend seems to be toward infidelity, or rationalism, so-called. The synagogue graduates more skeptics than Christians.

High License and Liquor Consumption

THE Voice publishes some interesting statistics relative to the liquor business of the country for the year ending June 30, 1888. During the year the number of liquor dealers decreased 20,843, but notwithstanding this fact, the amount of liquor consumed was greater than for the previous year. This condition of affairs is attributed to the fact that high license in several States has driven small dealers out of the business, but without diminishing liquor drinking. These figures are eloquent in condemnation of high license, and in behalf of absolute prohibition of the liquor traffic.

The Jesuits Rule

The Jesuits rule. In the new Catholic University of Montreal, the Jesuits have two colleges which they wish to remain independent of university control. The bishops were determined that these colleges should be dependent on the university. Appeal was made to the Pope, and his decision is that the Jesuits' colleges are to retain their independence, but to give no higher degree than Bachelor of Philosophy. In all such contests the society founded by Ignatius Loyola always wins. Few indeed know the influence it is exerting in the politics of nations as well as in the Roman church.

Leprosy Demonstrated to Be Contagious

THAT leprosy is really contagious has been demonstrated by actual experiment in the Sandwich Islands. A Hawaiian convict who had been condemned to death, had his life spared on condition that he should be inoculated with leprosy, by way of experiment. The inoculation took place three years ago, and the unfortunate man is now a tubercular leper. The experiment was, however, scarcely necessary, as the fact that Father Damien, the priest who went to reside in the leper island some years ago, has become a leper. Men have now learned by actual experiment, that which they might have learned long since from the Bible, if they had only been willing to receive its testimony.

The Test of Law and Testimony

Never was there a period in the history of the world when the followers of Christ had need of greater watchfulness than the present. Deceptions are abroad in the land, and on every side men are striving to draw away disciples after themselves. With feigned words they would make merchandise of souls, and they do lead away the unwary. But none need be deceived. The Lord says: "To the law and to the testimony; if they speak not according to this word, it is because there is no light in them." The law and the testimony mean simply the commandments of God, and the testimony which from time to time he has given through inspired men; these are the touch-stone, and whoever rejects any part of God's truth is not to be trusted. However plausible the teaching, however smooth the words of such teachers, the Lord says, "There is no light in them." This is the test to which everything must be brought, and that which will not stand the test must be rejected.

Roman Allegiance Versus American Citizenship

In commenting upon the late address of the Pope before the Sacred College, America, a Chicago paper, remarks that "this address of Leo XIII. possesses the deepest interest for Americans. It is a notification to the 7,200,000 Roman Catholics in the United States that their supreme allegiance is due, not to the Republic, but to the pontificate. If this claim were merely the garrulous utterance of an old man jealous of the authority and the prestige that has departed from his office, Americans could afford to dismiss it with a smile. But it is the expression of the pivotal dogma upon which revolves the mighty system of Roman supremacy over its children among the children of the earth. It is the doctrine subscribed to by over eight thousand priests, and preached by them to over ten thousand congregations, to over seven million American citizens. Worse than this, it is the un-American theory inculcated by alien teachers in 2,700 parochial schools to over five hundred and thirty-seven thousand American children."

Moses and Christ’s Temptation

THOSE who reject the writings of Moses must get very little satisfaction, comfort, or help from the record of our Saviour's temptation in the wilderness, and how he met successfully the prince of darkness at that time. Three times he is assaulted by the powerful tempter (Matt. 4:1-11); three times Jesus meets his assault with scriptures drawn from the great treasure house of the writings of Moses. The first time he uses Deut. 8:3; the second, Deut. 6:16; the third, Deut. 10:20. He, in whom dwelt "all the treasures of wisdom and knowledge," drew from the arsenal of God's word his weapons of defense. If Divinity veiled by humanity needed these to conquer, how much more do we. But those who reject Moses will virtually reject the temptations of Christ, as being merely traditional or allegorical. Most truly said the Master: "For had ye believed Moses, ye would have believed me; for he wrote of me. But if ye believe not his writings, how shall ye believe my words?" John 5:46, 47. There are the same evidences to the truth of the Pentateuch as to the truth of the Gospels. The Bible is one.

FAITH.

I WILL not doubt, though all my ships at sea Come drifting home with broken masts and sails; I will believe the Hand which never fails, From seeming evil, worketh good for me. And though I weep because those sails are tattered, Still will I cry, while my best hopes lie shattered, "I'll trust in Thee."

I will not doubt. Well anchored in this faith, Like some staunch ship, my soul braves every gale; So strong its courage that it will not quail To breast the mighty, unknown sea of death. Oh! may I cry, though body parts with spirit, "I do not doubt," so listening worlds may hear it, With my last breath. —Selected.

WALKING WITH GOD.

By John Nevins Andrews

It is said of Enoch that he walked with God, and that he was not, for God took him. Gen. 5:24. It is said of Noah, that he "was a just man and perfect in his generations, and Noah walked with God." Gen. 9:6. St. Paul says of Enoch, "By faith Enoch was translated that he should not see death, and was not found because God had translated him, for before his translation he had this testimony, that he pleased God." Heb. 11:5.

Enoch and Noah were eminent for their piety. But we must not suppose that they were thus eminent in piety because the circumstances by which they were surrounded were favorable to piety. We know from the sixth chapter of Genesis, that the age in which they lived was remarkable for its wickedness. A general apostasy took place in those days among the sons of God, that is, among those who were his people. Polygamy was the sin which constituted this general departure.

We know from Jude 14, 15, that Enoch was a prophet, and that he warned wicked men of the punishment which Christ will inflict upon them when he shall be revealed from heaven with his mighty angels. And we know from 2 Pet. 2:5 that Noah was a preacher of righteousness. We can well understand the opposition which these two men had to meet. They stood up to maintain the truth of God, when the sons of God generally were trampling that truth beneath their feet. They had to meet the charge from the professed people of God that they were sectarians, and that they sought to found a new sect.

But we can well understand their reply: "We seek to found no new sect. We seek to walk in the old paths ourselves, and to induce our fellow-men to do the same thing." But their adversaries no doubt replied: "We have the whole church on our side. And do you think it very modest to stand up against the entire church, as though a few individuals could be wiser than all the sons of God?" But to this the servants of God replied: "You know the commandments of God, and you know that you have departed from them, and you know also that it is unjust to call us the founders of a new sect, when we only invite you to return from your apostasy and to obey the commandments of God." But these exhortations were unavailing. Enoch could not convince those whom he addressed, but he told them that the Lord would convince them of their error when he should come in his glory. Jude 15. And Noah, in like manner, failed to convince his own generation. Himself and family were saved in the ark, but all the rest of the world perished in the waters of the flood.

We are called to walk with God like these two ancient patriarchs. Our circumstances are not more difficult than were theirs. It was the grace of God which enabled them to walk with him, and it is our privilege to receive the grace of God in as large measure as it was received by them. The prophet Amos says that two cannot walk together except they be agreed. Amos 3:3. If we desire to walk with God we must be in agreement with him. If we have never repented of our sins, then repentance toward God is our first duty. Our will must be lost in the will of God. We love that which is evil, but God loves only that which is pure and good. Our nature must therefore be wholly changed by the grace of God. This is what the Bible calls conversion.

When we are converted to God we receive, through the merit of the blood of Christ, the free pardon of all our past transgressions, and we receive grace from him by which our nature is changed so that we cease to love evil and learn to love that which is only good. Many suppose that the work of Christian experience is now finished, but in truth it has now only commenced. We have begun to walk with God. We are henceforward to walk with him every day and every hour of our lives. We must watch unto prayer (1 Pet. 4:7); and we must pray without ceasing. 1 Thess. 5:17. We must walk with God in our public acts and also in the most secret acts of our lives. We must walk with God in our families. We must walk with God, in our business transactions. We must be patient in tribulation. We must be honest not only in great things but in those which are small. We must speak the truth. When we do wrong we must confess that wrong, and

if we have injured others we must make reparation. "He hath showed thee, O man, what is good; and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God." Micah 6:8.

If we seek to walk with God, Satan will most certainly come to hinder us. He will seek to irritate us so that we shall become impatient and speak bitter words. If we are in the service of others, he will seek to make us unfaithful. If we have others in our service, he will seek to cause us to oppress them in their wages, and to be cruel toward them in what we require. He will seek to make us dishonest in things that may not be readily discovered, and which may seem to us to be small things. If our time belongs to others, he will tempt us to waste it. If our work is done for others, he will tempt us to do it in an imperfect manner. If we can change a poor article for a better one by a little misrepresentation, or by taking advantage of the confidence which others have in our honesty, Satan will tempt us to do it. And when we have done wrong in any or all of these things, he will tempt us not to acknowledge our faults, and not to correct them, lest we should hurt our influence.

If we walk with God, we must not listen to Satan. At every step we must inquire whether what we propose to do will please God. And in every act we must seek the honor of God and not our own selfish interest. The grace of God is sufficient for us. If we follow on to know the Lord, we shall find that our light will increase like the light of the morning. And when our course is finished our end will be like that of Enoch, who was not, for God took him.—J. N. Andrews.

ELIJAH FED BY RAVENS.

SPEAKING of the feeding of Elijah by the ravens, as to what they were, and as to how they obtained the food, Talmage says:—

The old rabbins say they got it from the kitchen of King Ahab. Others say that the ravens got the food from pious Obadiah, who was in the habit of feeding the persecuted. Some say that the ravens brought the food to their young in the trees, and that Elijah had only to climb up and get it. Some say that the whole story is improbable; for these were carnivorous birds, and the food they carried was the torn flesh of living beasts, which was ceremonially unclean, or it was carrion, and it would not have been fit for the prophet. Some say they were not ravens at all, but that the word translated "ravens," ought to have been translated "Arabs;" so it would have read: "The Arabs brought bread and flesh in the morning, and bread and flesh in the evening."

Anything but admit the Bible to be true. Hew away at this miracle until all the miracle is gone. Go on with the depleting process; but know, my brother, that you are robbing only one man—and that is yourself—of one of the most comforting, beautiful, pathetic, and triumphant lessons in all the ages. I can tell you who these purveyors were: They were ravens. I can tell you who freighted them with provisions: God! I can tell you who launched them: God! I can tell you who taught them which way to fly: God!

I can tell you who told them at what cave to swoop: God! I can tell you who introduced raven to prophet, and prophet to raven: God! There is one passage I will whisper in your ear, for I would not want to utter it aloud, lest some should drop down under its power: "If any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city."

DOUBLE-MINDED.

By The Rock, of England

A CELEBRATED American speaker has lately told us of a man who said of his clock, "When it points at two, it always strikes twelve, and then I know that it is half past seven o'clock." A funny clock, not to say somewhat puzzling, to those who are not accustomed to such intricate mental calculations. But how many Christian people resemble that clock? They think one thing, they say another, and they act in a different way still, much to the confusion of those around them. Too many, alas! have beautiful thoughts, and splendid theories, but their practice conforms entirely to the way the wind is blowing. They trim to please everyone around, but they succeed in pleasing no one. In a dark world of sin we need bright and shining lights, to be sure and steadfast, and not, like the will-o'-the-wisp, to be dancing about here, there, and everywhere. Such lights, far from doing good, do an infinite amount of harm, by leading poor, unwary souls into the mire and filth of the crooked paths of the world. Well might poor David, conscious of his own weakness, pray, "Lead me into a plain path because of those who observe me" (marginal reading), and we cannot do better than follow his example.—The Rock, of England.

SIN MAY BE OVERCOME.

By Charles Haddon Spurgeon

WHEN a man is converted by divine grace, certain sins are readily overcome: they fly away at once, never to return. But certain other sins are much tougher to deal with. They mean fight, and some of them seem to have as many lives as a cat. There is no killing them. When you think that you have slain them, they are up and at you again. They may be said to have chariots of iron. These sins are sometimes those which have gained their power—their chariots of iron—through long habit. Did you never catch yourselves with a snatch of an old song coming to your memory, when you have been in prayer? When you have drawn very near to God, have you not been suddenly startled with the recollection of a filthy thing into which you once plunged? Terrible is the power of habit which has long held sway. It is not easy to uproot the oak of many years' growth. These habits make chariots of iron, into which your sins mount, and they become terrible enemies to our holy desires and fervent resolves.

Some sins get their chariots of iron from being congenial to our constitution. Certain brethren and sisters are sadly quick-tempered; and as long as ever they live, they will have to be on their guard against growing suddenly angry, and speaking unadvisedly with their lips. They are quick and sensitive, and this might not in itself be a serious evil; but when sin wields that quickness and sensitiveness, evil comes of it. How many a sincere child of God has had to go for years groaning, as with broken bones, because of the quickness of his temper! As for these constitutional sins, you must not excuse them. I beseech you, mark what I say about this; for many are ruined by supposing that their constitutional faults are hardly faults at all, but unavoidable accidents.

Perhaps one of the things that is worst of all to a Christian is that certain sins are supposed to be irresistible. It is a pernicious error. You have to overcome and destroy the sin for which you claim toleration. Mark that! You must not—you dare not—allow any sin to master you; and if you know that it does overpower you, do not therefore claim that you may indulge it, but draw an inference of the opposite sort; because it has mastered you, concentrate your entire strength upon its utter destruction.

I have said that we must drive them out. Secondly, they can be driven out. I do not say that we can drive them out, but I say that they can be driven out. It will be a great miracle, but let us believe in it; for other great wonders have been wrought. Note first that you and I have been raised from the dead. Is it not so? "You hath He quickened who were dead in trespasses and sins." If a dead man has been raised, then anything can be done with the man who is now made alive.

He that could raise Lazarus from the dead, can cause his grave-cloths to be unbound, can raise him beyond his imperfections and infirmities, can make him perfect in every good work to do His will. It can be done. The raising from the dead is the evidence that it can be done.

In the next place, you have already conquered many sins. Look at the heaps of Canaanites that you have killed. Begin at the beginning, where God began with you in the work of grace in your soul; is there not a wonderful difference between what you were then and what you are now? Were there not sins entrenched in your nature like the Canaanites in their walled cities? But Jericho fell flat to the ground. Hosts upon hosts of unbeliefs and iniquities dwelt within your daily life, but you have driven them out. By God's grace you have resisted temptation, and escaped from lusts, and risen above doubts. You have hitherto overcome through the blood of the Lamb. Be strong and very courageous, for the Lord of hosts himself is at your side.

Beloved, we have been talking about what can be done and what cannot be done. Have we thought about it? We are dealing with the Almighty; and with him we know all things are possible. I think I see the battle now going on: the enemy seems to prevail, and the timid hearts of the soldiers of the cross sink within them. Listen! You have not yet drawn upon your reserves. Do you not know that within call there is eternal power and Godhead waiting to help you in your struggle against all evil? Call up your reserves! Entreat your great ally to send re-inforcements in this hour of need. Beseech the Lord to give you more grace; and as you have received life at his hands, pray that you may receive it yet more abundantly.

And then we close with, They shall be driven out. They must be driven out; they can be driven out; they shall be driven out. That is a speech for a monarch. "Must," is for the king, and "shall," is for the King of kings. Well, well, we venture to say it, because we only give the echo of His sovereign tones. This is what Christ died for. He loved the church, and gave himself for it, that he might sanctify and cleanse it by the washing of water by the word, that he might present it to himself a glorious church, not having spot or wrinkle, or any such thing; but that it should be holy, and without blemish. Christ died to save his people, not from some of their sins, but from all their sins. His precious blood cleanseth from all sin.

Brethren, this is what Christ lives for. Up in Heaven he pleads for us, and "he is able to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them." The desire of his heart is, that we may be kept from sin. "Holy Father, keep them through thy word." He pleads that, though Satan may desire to have them and sift them as wheat, they still may be preserved. This is what the Holy Spirit is given for.

This is the very object of the gospel which we preach to you; and we have preached in vain unless you are striving against sin.

May the mighty grace of God, without which you can do nothing, help you to keep your sword out of its sheath, driving at the very heart of sin with your utmost strength, until the last sin shall lie dead at the feet of Christ, and you shall be perfectly happy because he has made you perfectly holy. We shall soon be with him where he is when we are made like him. The Lord grant it, for Jesus's sake!—C. H. Spurgeon.

LUX BENIGNA.

By Fannie Bolton

BY FANNIE BOLTON.

DARKNESS enshrouded all my path, The sky was one vast vault of gloom, No ray fell down to guide my faith, There seemed no Heaven of light and bloom; My way turned into caverns deep, With sound of rivers full of tears; And heights I could not scale, grew steep; And all the leaves had sound of fears; But, suddenly, I cried for sight, And God replied; I found him Light.

I walked amid the graves. The world Seemed perishing in every path; The clouds were flags of death, half furled Upon a heaven that threatened wrath. Some fearful law inevitable Pierced all men's hearts with awful dooms. On every breeze came funeral knells, And all the earth was full of tombs. I raised my heart with aching strife, I cried to God, and found him Life.

I toiled, oh, how I toiled in pain With heart and spirit! All my strife One weary toil that seemed in vain To understand the end of life. "Why, why," I questioned in my years, "Does evil mar each work I do?" Why must men weep such bitter tears? And is there naught divine and true?" With weary, heavy-laden breast I came to God, and found him Rest.

And yet again, within the mart Where surging thousands swept like waves Of some wild sea, I walked apart, And heard men moan for one that saves; I sighed with utter loneliness, So many, yet so loveless all! For, who had power the soul to bless? Who cared if one should rise or fall? I cried to Heaven, as lone I strove, I cried for God, and found him Love.

Oh! mortal, thinkest to fathom life With naught but thy poor powers of sight? Thinkest to understand earth's strife Without the aid of Heaven's light? To tread the labyrinth's intricacies Alone, and yet escape its loss? To fathom sin's cruel mysteries Without the plummet of the Cross? Look up, blind heart; receive thy sight, And thou shalt see God's plans aright.

Without him, oh, 'tis dark and wild! Horror will fill thine anguished breast, As terror doth a lonely child That's lost upon some hopeless quest. Without him, life has jarring keys That crash discord and notes of hell; With him, great mastering harmonies That into infinite sweetness swell. Without him, death and strife unblest; With him, life, love and heavenly rest.

THOUGHTS ON JOHN 14.

By Ellet Joseph Waggoner

THE fourteenth chapter of John is one of the most comforting chapters in the Bible. It was intended to comfort those to whom it was spoken, and not them alone, but all the disciples of Christ, till the end of time. The opening words indicate this: "Let not your heart be troubled." Christ had told them that he was going to leave them, and their hearts were troubled. They loved Jesus; they wanted to be with him. And so he proceeds to comfort them with words that have been a joy and solace to many a weary, troubled heart. "In my Father's house are many mansions." "I go to prepare a place for you." There is abundance of room, but it was necessary that Christ should prepare a place for each one, by his death and subsequent ministration in the heavenly sanctuary. But this is not all. "And if I go and prepare a place for you, I will come again and receive you unto myself; that where I am there ye may be also." And this promise is as sure as the word of God. Many times is this promise repeated. "To them that look for him shall he appear the second time." When the time came for him to depart, and the sorrowing disciples saw him ascend to Heaven, the assurance was given, "This same Jesus . . . shall so come in like manner as ye have seen him go into Heaven." Separated from him whom they love, sojourners in a strange land, the children of God have the blessed hope that their Lord himself will some day come to take them home.

Some who profess to be followers of Christ say, "Don't be scared with the idea that the Lord is coming; he may not come for a thousand years. There is no need for alarm." What reason has the child of God for fear? Paul says that we are to comfort one another with the promise that the Lord will come to receive us unto himself. Christ says that when we see the signs that indicate his speedy approach, we must look up and lift up our heads, for our redemption draweth nigh. The willing and obedient child does not run and hide at his father's return. The wicked may tremble, and call for the rocks to fall on them and hide them from the wrath of the Lamb; but the righteous will say, "This is the Lord; we have waited for him, we will be glad and rejoice in his salvation."

At the request of Philip, "Lord, show us the Father," Christ presents another comforting thought: "Have I been so long time with you, and hast thou not known me, Philip?" Indeed they knew Christ. They had seen his labors of love and self-denial. He had never slighted the poor and needy. They had seen him moved with compassion when he miraculously fed the famishing multitude. They had seen him stop to heal the sick, when excessive labor had well-nigh exhausted his strength. They had seen him moved to tears at the grave of Lazarus. They had heard his gentle words of reproof and encouragement to the erring. And as he saw the care and trouble caused by sin, they had heard him say, in tones of love and pity, "Come unto me, all ye that labor and are heavy laden, and I will give you rest." They knew him to be a tender, loving, pitying friend. And so he says, "Have I been so long time with you, and hast thou not known me?" The answer might be, Yes, but how does this answer the question? Why, "He that hath seen me hath seen the Father." "I and my Father are one." All the goodness and loveliness, the tenderness and pity, exhibited in the life of Christ, were but a representation of the nature of the Father. As Paul says, "God was in Christ, reconciling the world unto himself."

Many persons picture God as the stern Judge, and Christ as the loving Saviour; but they do not thus divide their offices. "God is love." That is his nature. "God commendeth his love toward us, in that while we were yet sinners Christ died for us." Comforting thought, that both Christ and God are interested in, and anxious for, our salvation. Would we know the extent of God's love? "God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." It was an infinite sacrifice, and was the result of infinite love.

But blessings rejected turn into curses, and the fact that God is love will not prevent his wrath from being visited upon those who despise his love. And in this, still, Christ and the Father are one. It is "from the face of Him that sitteth upon the throne, and from the wrath of the Lamb," that the wicked seek to be hid. But none need to suffer this wrath, for all Heaven is interested in our behalf. They that are for us are more than they which are against us. God is willing that we should be called his sons. "And every man that hath this hope in him purifieth himself even as He is pure." W.

The Purpose of the Gospel

By Arthur T. Pierson

We are constrained, finally, to raise the question, What is the purpose of the gospel in this dispensation? There is a grand distinction which even students of the word and advocates of missions often overlook. With the work of conversion we have nothing to do, and for that we are not responsible. Our mission is one of evangelization. "Go ye into all the world and evangelize—preach the gospel to every creature." Our Lord, Christ, never said that it was our duty to convert everybody, nor did he promise such a result. We give the community a free school, though not every boy that goes to school will turn out a scholar. We are to give the community a free gospel, though not every hearer does turn out a convert.

UNPROFITABLE SERVANTS.

By Ellet Joseph Waggoner

A VERY important lesson is conveyed by our Lord's illustration in Luke 17: 7-10. It is not among Catholics alone that it is considered possible to perform works of supererogation. There are very many who, by their actions at least, hold that they can place God under obligations to them. Love of approbation, and the overvaluing of one's own deeds, are so universal that there are very few who do not at times have some traces of that disposition. With some the idea obtains that God keeps a debit and credit account, charging each individual with his evil deeds, and giving him credit for all his good deeds, and that if the good overbalance the evil, then God owes him a reward. With this idea, more or less clearly defined, most worldlings flatter themselves that their case will be all right at the last.

Many professors often imagine that God is under some obligation to them, and they manifest it in various ways. If they have given somewhat liberally to the cause of God, and have not been prospered as they think they should be, they withhold their gifts. They do not propose to work for the Lord unless they can receive at once large returns on the investment. Others find it difficult when times are hard to make as good a living for their families as they desire, and so they say, "We cannot afford to keep the Sabbath." As much as to say, "If God does not furnish me with everything I want, he need not expect my services." Still others look for their reward in appreciation of their work by their brethren. If their efforts are not estimated at their true value, they become discouraged, and refuse to work because they are not appreciated.

Now against all feeling of this kind, our Lord utters a rebuke. Summing up the case, he says: "So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants; we have done that which was our duty to do." The truth is that the obligation is all on the side of man. The fact that God created us and preserves us alive, places man under obligation to give his whole service to God. Jeremiah says, "It is of the Lord's mercies that we are not consumed." Every moment of man's life places him under greater obligation to God than he can ever hope to fulfill. And as this mercy is extended to all, it is not alone the professed Christian who owes service to God. Sinners are under as much obligation to God as though they had made a profession to serve him. But if we repent, and obey the commandments of God in every particular, how does the case stand then? We are still unprofitable servants. God is none the richer for our service. There is a vast amount of sin that we have committed in the past, and as we can do no more than our duty from day to day, we are still largely in debt. Were it not that Christ has been set forth "for the remission of sins that are past, through the forbearance of God," the best of men would fail to obtain Heaven.

And so after all that has been done, eternal life must be "the gift of God, through Jesus Christ our Lord." A proper appreciation of this would serve to keep us humble, and prevent many mistakes made on account of our self-sufficiency. Let us be careful lest we become lifted up because of the faith that we have, and so lose the grace of God which is promised to the humble. The more real faith we have in Christ the more will we acknowledge our entire dependence upon him, and our own utter weakness. Let us heed these words of the apostle: "For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith." Rom. 12: 3.

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