p. 19 | Signs of the Times, Vol. 1, No. 3. (6/25/1874)

THE DAY OF THE LORD.

By Horatius Bonar

BY HORATIUS BONAR.

The day of the Lord, it cometh ! It comes like a thief in the night. It comes when the world is dreaming Of safety, and peace, and light. It cometh, the day of sackcloth, With darkness, and storm, and fire, The day of the great avenging, The day of the burning ire.

Not slowly, slowly, like twilight, Nor like the cold creeping tide ; Nor barque from the distant offing, Moving on o’er the waters wide. But instant—like sudden lightning, In the depths of a tranquil sky ; From the west to the east in a moment, The havoc descends from on high !

The voice of the awful trumpet Arresteth the march of time ; With terror, and woe, and judgment, It soundeth through every clime. It speaketh aloud to the living, It speaks to the slumbering dead ; Earth heareth the final summons, And boweth the trembling head.

The flash of the sword of havoc Foretelleth the day of blood, Revealing the judge’s progress, The downward march of God. The fire which no mortal kindles, Quick seizes the quaking earth ; And labors the groaning creation In the pangs of its second birth.

Then the day of the evil endeth, And the righteous reign comes in, Like a cloud of sorrow, evanish The ages of human sin, The light of the morning gleameth, A dawn without cloud or gloom ; In chains lies the ruler of darkness, And the Prince of light has come !

Church Creeds.

By David Swing

MUCH of each church creed is only an indication to the world as to what part of the Bible the makers of it had canvassed. When a ship anchors at New York, and begins to unload a cargo of oranges and pine-apples you perceive at once that that vessel does not come in from all nations, from Greenland and England, and Germany, but from some island or port in the southern sea. It is thus in the world of theology. When you pick up a confession of faith of any church and read a few pages, you perceive at once that the book has not come in from all the great Bible of the Almighty, but that this particular ship has received its cargo from Dort, or Nice, or Geneva. Far be it from you, I hope, to despise these human compendiums of truth, for a book is valuable if, in condensed form, it makes only a tolerable estimate of the divine truth; for going to the Bible yourself alone you would not be able to deduce so full or true a philosophy of life and salvation. When the Westminster Assembly sat in council for four years, it is fairly presumable that they summed up the doctrines of the Bible as would have been impossible to the world that stood in vast multitude without. Hence it would be folly and vanity not to confess the value of their great digest. But after all this admiration, we know that creeds are not the places where divine wisdom fully expresses itself, but are the places where the mind fails, places where the mind gives up and seeks rest. The creed of the Baptist only informs us where the student paused; and the creed of the Fatalist only tells us what verses he read. Thus all these compendiums are marks set up to tell us where the toiler quit work.—David Swing.

Estimates of New York Society.—

The following estimates will give some idea of New York: The receipts of the daily press are said to be $9,000,000, annually; theaters, operas, and other public amusements, $7,000,000; the expense of public schools, $3,000,000; the cost of Christian worship, $3,000,000; the receipts of 8,403 liquor shops, $50,000,000; the receipts of thirty-seven benevolent societies, of a local and national character, $9,571,837. The value of property in the city is $1,129,139,923, and the city taxes are $30,000,000. The one item of liquor costs the people $18,000,000 more than is paid for schools, churches and missions.

Catholic Policy and Strength.

By Dudley Marvin Canright

The Christian Union has the following: “To all who look at it thoughtfully, the Roman Catholic Church in America must appear to be a marvel of power, versatility, shrewdness and aggressive persistence. Vanderbilt does not manage his enormous railroad interests with more sagacity and boldness, with a more subtle, trained and far-seeing faculty for getting on in the world, than do the priestly rulers of the Catholic Church who wield the vast and multifarious operations of their tremendous corporation.

“The Catholic Church in America is the last consummate product of the genius of organization. It is conquest reduced to science and operating with the precision of a perfect machine. What spring of individual or social influence does it leave untouched? What weapon of spiritual or of carnal dominion has it overlooked or delayed to subsidize? The pulpit, the newspaper, the platform, the caucus, the ballot, the legislature, the judicial bench, the executive office, the charms and graces of society, music, art, literature, the illimitable terrors of superstition, the power of wealth, finally the absolute personal ascendency of secret confession—these are its instruments, and they are handled with a skill that never blunders, an energy that never slurs, or slumbers, or tires, and an audacity that is sublime and in the presence of which the greatest secular man of the earth is but

“A pebble, twig, or blade of grass, that lies / Upon the path one treads; a thing of naught; / A thing unheeded, unremarked; a thing / That merely makes a part of all around.

“For instance, take the Catholic Church in this country as an operator in real estate. The keenest of worldly speculators in that article could go to school to these cloistered religious functionaries and learn how to pick out building sites, and to bide their time, and to seize their opportunity, and to give their price. In the whole vast territory from the Bay of Fundy to San Diego, this corporation has fixed its eye and its mark on the best pieces of land; and while others are in a hurry, it can wait; and what it once takes, it never surrenders; and it calculates values, not on a scale of years or of decades, but of centuries. In fifty years from now it may control more property, real and personal, than all other religious bodies put together.”

How truly the prophet describes the Papacy when he says of it, “Through his policy also he shall cause craft to prosper in his hand.” Dan. 8 : 25. Silently, but surely, this power is gaining strength and influence in our country, which will be felt by and by.”

D. M. C.

Threatened Revolution in Europe.

ALL the old foundations of society seem to be giving away, and thoughtful minds are alarmed at the threatening prospect. Their condition is well expressed in Christ’s description of the last days. “Men’s hearts failing them for fear, and for looking after those things which are coming on the earth.” Luke 21: 26. The following upon this subject is from the Christian Union, Feb. 4, 1874:

“On the Continent, and especially in France, there is a strong tendency among the artisan class toward a forcible revolt, and an attempt to revolutionize society from its foundations. Among the corresponding class in England—who of late are finding allies among the agricultural laborers—a much more moderate temper prevails. But both in England and on the Continent, the working-class is deeply imbued with a strong anti-religious spirit—no mere disloyalty toward the Church, or disbelief of special doctrines, but an utter rejection of all spiritual faith whatever. The poorer classes are pushing resolutely for a share in the wealth of the few, and casting aside as delusive all belief in anything higher than material good.”

Threatened European War.

LORD DERBY, the English Secretary of State for Foreign affairs, made a speech early in May before the House of Lords, of which mail reports have now reached us. With his eyes fully open to the consequences of such an expression of opinion, he intimated that a war between Germany and France may be looked for at an earlier date than has usually been assigned. Of course he is too prudent to say this in so many words, but such is the impression which the speech carried with it all over the world. The substance of the speech as given by its interpreters, is that it is Germany’s policy to hasten the inevitable war because, although France is not ready now, she is getting ready so rapidly that there is no time to lose. Germany, moreover, is now at the height of her military power, but may begin to deteriorate at any time. The discordant elements in Germany, too, Republicanism and Catholicism, constitute another reason why she should desire war soon, if at all, as the present line of Imperial policy does not tend to foster the fighting qualities of Catholics, who must needs form a large proportion of an effective army. In emphatic confirmation of Lord Derby’s guarded statements, the Times’ Paris correspondent says that Bismarck, without any reserve at all, admits that he let France off too easily, having overrated her military spirit and underrated her material wealth. Had he known what he now knows he would have overrun every province of France, and quadrupled the indemnity. This, he thinks, would have so crippled her that Germany could have devoted herself to the amelioration of internal affairs without fear of French interference. As a bit of by-play it is said that when Victor Emmanuel visited Berlin, last summer, Bismarck pointed out to him how Nice and Savoy can be restored to Italy, if he, Victor Emmanuel, will pick a quarrel about those provinces, and go to war to recover them—Germany becoming involved for some plausible reason, and taking care to make an utter end of French power once for all. Probably the German Chancellor has not spoken so plainly on this matter as he is reported to have done, but his bitterest enemies may fairly assume that he has thought it all and a deal more beside. If Germany does not before very long, check the wonderful progress made by her revengeful rival, it will be because the fight will involve other great powers.—Selected.

A Wonderful Achievement.

By Dudley Marvin Canright

The following is taken from the English scientific paper, Nature: “At the Telegraph Office, Washington, on December 11, 1873, an experiment was carried out in the presence of Mr. Creswell, the Postmaster-General of the United States, the practical results of which will be of immense importance as regards the future of telegraphy throughout the world. On that occasion the President’s last annual message of 11,500 words was transmitted from Washington to New York, a distance of 290 miles, over a single wire, in 221 minutes, the speed obtained being over 2,500 letters per minute.

“At New York the message was delivered from the automatic instrument, printed in bold type, in presence of the Postmaster of New York. This achievement in telegraphy is the more remarkable, as the principle involved is not new, but was well known in 1848. The experiments made at that date were practically without result. By the new American combination of chemistry and mechanism the speed is apparently almost unlimited, messages, at the rate of 1,200 words or 6,000 letters, a minute, being afterward transmitted with equally satisfactory results.”

A rapid talker only speaks two hundred words per minute; while by this invention a message can be sent at the rate of 1,200 words per minute! This is but one item out of thousands showing the wonderful increase of knowledge in this fast age. D. M. C.

The Plan of Redemption.

THE Sacred Scriptures reveal but one plan by which fallen men may be redeemed. In the development of this grand unit plan there has been in each succeeding age greater light and glory; but there is no intimation in all the book of God of three plans to save sinners, one for the Patriarchal age, one for the Jewish, and one for the Christian age.

Jesus Christ is the only redeemer of the fallen sons and daughters of Adam in all the ages of human probation. He is “the Lamb slain from the foundation of the world.” Rev. 13:8. “Neither is there salvation in any other; for there is none other name under heaven given among men, whereby we must be saved.” Acts 4:12. The gospel of the Son of God is the good news of pardon and eternal redemption through Jesus Christ. That good news was proclaimed to Adam, and embraced by Abel, Enoch and all the holy patriarchs and prophets.

The seventh chapter of the book of Revelation relates to two classes of the redeemed. It first introduces the definite number of an hundred and forty and four thousand, and gives distinct specifications relative to them. The closing portion of the chapter then describes the great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, clothed with white robes, and bearing palms of victory. One class is numbered; the other cannot be numbered. One is manifested and sealed at a definite period of time; while the other is redeemed, not only from all the nations existing at any one time, but from all people who have lived upon the earth from the time of the offer of salvation to fallen man, to the close of human probation.

“After this I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands; and cried with a loud voice, saying, Salvation to our God which sitteth upon the throne, and unto the Lamb.” Verses 9, 10. The prophet had just before taken a definite view of the one hundred and forty and four thousand, which were to be manifested and sealed near the close of probation. He next beholds with astonishment the numberless hosts of the redeemed, which make up all the saved. And as his prophetic eye runs back over all time, he sees them gathered from all the nations, in all the different ages of the world.

These stood before the Lamb. They had been redeemed by the blood of Christ, and stood before him as the dear purchase of his precious blood. They were clothed with white robes. We shall not understand by this that the saints in this world, or in that which is to come, are to wear literal garments of white linen to represent inward holiness. The white robes must be understood as a figure of purity of character. The redeemed of the Lord had obtained this purity during the period of their probation. They had availed themselves of the matchless cleansing power of the blood of Jesus Christ, while at the same time they had, in his strength, wrought righteousness.

These, also, held palms in their hands. They were victors. They had conquered the world, the flesh, and the devil. They had overcome by the blood of the Lamb, and by the word of their testimony. And let it be borne in mind that these were the saved “of all nations, and kindreds, and people, and tongues.” Abel and Enoch will be there. Righteous Noah, faithful Abraham, and all the holy prophets of God will be there. And with robes washed in the blood of the Lamb, and bearing palms of victory, through his redeeming power, they will stand before him, as well as the apostles and martyrs of Jesus, the reformers and those saved in the nineteenth century.

Hark! Do you hear that universal shout of victory from unnumbered voices? Salvation’s hour complete has come! And now the heavenly plains are ringing with the significant notes of “Salvation to our God which sitteth upon the throne, and unto the Lamb.” The patriarchs, prophets, and saints of all past ages, join those saved in the present dispensation in ascribing the praise of their salvation to Jesus, the Redeemer; while those who are saved in the present dispensation join the patriarchs, and those saved in the Jewish age, in honor to the Creator and Law-giver. Hence, the law of Him that sitteth upon the throne, and the gospel of the Lamb of God, both reach across all the ages of human probation, and are in perfect harmony in the execution of the great plan of man’s salvation.

In the name of reason and of revelation, we protest against the heresy that the law of the Father and the gospel of the Son of God are opposed to each other; the one to take the place of the other, as if the men of former dispensations were saved by the law, and those of the present dispensation, saved by the gospel. For if this were possible, the redeemed would be divided in ascribing the praises of their salvation. There would be two distinct songs heard in Heaven, and both would differ from that universal one heard by John, pealing forth from all the saved of all the ages. While the patriarchs, and those saved from the Jewish age, would be shouting, “Salvation to our God which sitteth upon the throne,” and ascribing the praise of their salvation to the divine law, those who are saved in what is called the Christian age would be shouting, “Salvation unto the Lamb,” and ascribing their salvation to the gospel. This view of the subject is not only anti-scriptural in the highest degree, but is preposterous.

It has been the object of the father of falsehood and error, in order to confuse the glorious plan of salvation in the minds of the people, to make it appear that the law of the Father and the gospel of the Son are in contrast. The Jews were incited by the spirit of error to reject Jesus and his gospel while they clung to the law, their interpretations of which were fearfully warped by their traditions. And many Christians, led by the same spirit of error, reject the law of the Father, while they profess with great tenacity to cling to the cross and the gospel. The cry of the one was, The law! the law! but away with Christ! The cry of the other is, The gospel of Christ! the gospel! but away with the law.

The grand scheme of the salvation of men in all the ages of probation is one plan. There is but one. And the victorious song of all who are saved by it will be one. The gospel is not one of the plans by which men are saved from sin, and by which they secure a moral fitness for the life to come. There is but one plan, and the gospel is a part of that great plan. Neither has it been possible for sinful men in the ages past to secure a fitness for the inheritance of the saints in light, by the divine law alone. There is no ability in the law to redeem the transgressor. It is not the province of law, human or divine, to redeem the transgressor of law. The law is a rule of right actions, condemning the transgressor, and holding him as such until he suffers the penalty. The divine law can do no more for the sinner than this. Without the gospel, which alone offers pardon and salvation to the repenting sinner, none of the men of the Patriarchal and Jewish ages could be saved.

Leadership.

The positions taken in previous numbers of the SIGNS upon the subject of leadership, are—

1. That Christ is the head and leader of his people. “One is your Master, even Christ, and all ye are brethren.” Matt. 23: 8. “But I would have you know that the head of every man is Christ.” 1 Cor. 11: 3.

2. That the simple organization suggested in the New Testament is not designed, by any means, to take the leadership of the church out of the hands of Christ, to be used as a church power to press members to submission and obedience.

3. That we have in the council held with the apostles and elders at Jerusalem, Acts 15, an example of order, authority, humility, subordination, and also that state of freedom of the will and conscience that the Holy Ghost could come in and decide in the case. Hence, the cheering report of the final adjustment of the threatening difficulty opens with these words: “For it seemed good to the Holy Ghost, and to us.” There were apostles and elders in the church who performed their official duties as wise counselors in a manner to give room for the Holy Ghost to act as judge.

4. That ample means have been ordained in the church to establish and maintain the highest state of perfection and unity expressed in the New Testament. And,

5. That there is not an apology in all the New Testament for disharmony of sentiment, or of spirit, in the church of God.

The high standard of New Testament unity in the church is expressed in the touching prayer of Christ for his disciples just before his betrayal. “Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are.” John 17: 11. In these emphatic words of petition we are carried up to the very throne of Heaven, to the Father and the Son, for an example of unity.

In the previous chapter, Christ had cited the disciples forward to the day of Pentecost, when the Spirit of truth, his representative in his absence, should come upon them to guide them into all truth. “Howbeit, when he, the Spirit of truth is come, he will guide you into all truth.” John 16: 13. “He will show you things to come.” But in his prayer for his disciples, he honors the Word, as the great standard of genuine sanctification, and of divine guidance. “Sanctify them through thy truth, thy word is truth.” Chap. 17: 17.

And this earnest prayer of the Son of God embraces others beside the eleven. In its yearning sympathy for the church it reaches forward to all coming time. “Neither pray I for these alone, but for them also which shall believe on me through their word; that they all may be one, as thou, Father, art in me, and I in thee, that they also may be one in us; that the world may believe that thou hast sent me.” Verses 20, 21.

Here again the oneness of the Father and the Son is mentioned as the rule of Christian unity for all time. And the reason why it should exist is given in words which may be repeated again, and again—“That the world may believe that thou hast sent me.” Had the church come up to the standard of unity given in this prayer of our Lord; the world would have believed. But her discord and confusion have been her weakness, and the greatest cause of infidelity; while unity might have been her strength in bringing men to believe on the Lord Jesus Christ.

The apostle takes up the subject right here where the prayer of Christ leaves it. “Now the God of patience and consolation grant you to be like-minded one toward another according to Christ Jesus; that ye may with one mind and one mouth glorify God.” Rom. 15: 5, 6. Paul does not lower the standard of unity given by “Christ Jesus,” in his prayer for the church; but in his epistle to the brethren of Rome, he holds it up as the only true and safe one. As the Father and the Son are one, so should the church be one.

And in his epistle to the brethren at Corinth, the apostle uses the language of an anxious father beseeching his dear children in Christ, to press to the true standard of Christian unity. “Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind, and in the same judgment.” 1 Cor. 1: 10.

And in his tender, and yet powerful, appeal to the brethren at Philippi, the apostle urges by all that is high and holy, consoling and merciful, joyful, and lovely, that they seek the highest standard of unity. “If there be, therefore, any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies, fulfill ye my joy, that ye be like-minded, having the same love, being of one accord, of one mind. Phil. 2: 1, 2. “Finally,” says Paul, “brethren, farewell. Be perfect, be of good comfort, be of one mind, live in peace, and the God of love and peace shall be with you.” 2 Cor. 13: 11, 12. And in perfect accord with this is a most hearty finally from the apostle Peter. He says: “Finally, be ye all of one mind, having compassion one of another, love as brethren, be pitiful, be courteous.” 1 Pet. 3: 8.

The history of the last quoted apostle, viewed in the light of Christian experience, and Christian experience, is truly wonderful. At one time you see the ardent Peter drawing the sword and cutting off the ear of the servant of the high priest. At another time he is denying his Lord, and even cursing. Jesus pitied his weakness, and at the last supper said to him, “Simon, behold, Satan hath desired to have you, that he may sift you as wheat. But I have prayed for thee, that thy faith fail not. And when thou art converted strengthen thy brethren.” Luke 22: 31, 32.

Peter is now converted. And the companionship of the beloved John has had a softening, refining influence. He is now a true Christian gentleman. And his exhortation to have “compassion one of another, love as brethren, be pitiful, be courteous,” comes from his heart and pen, all aglow with sanctified ardor, with triple power. If it be said that persons, widely differing in temperament and taste, cannot by the grace of God be brought to a condition of unity of sentiment and spirit, we reply, The word of God, and Peter and John.

(Continued.)

The Camp Meetings.

SEVENTH-DAY ADVENTISTS hold the present season thirteen camp meetings in the States of California, Missouri, Iowa, Illinois, Wisconsin, Minnesota, Michigan, Indiana, Ohio, New York, Massachusetts, Vermont, and Maine. These are large gatherings. Our churches having no settled or stationed pastors, it is regarded very important that there should be a general attendance of the membership at these annual assemblies, to enjoy practical sermons from those eminently qualified to feed the flock of God, and to participate in social worship.

Camp meetings are rather a necessity than a choice with our young, widely-scattered and growing organization. As with the Methodists, in their early days when their scattered condition and want of houses of worship made general gatherings in camp a necessity, these annual meetings of our people are attended with the signal blessing of God. We have received reports of the first two camp meetings of the season from Elder Butler, president of our General Conference. Space will allow us to gather only a few facts of greatest interest from the reports, which appear in full in the Review and Herald.

THE MISSOURI CAMP MEETING.

The scattered friends in the Missouri and Kansas Conference have just made a grand and very commendable rally. The report states that more than two hundred brethren and sisters were present, and that many of them came with their teams from one to three hundred miles to attend their annual camp meeting. Twelve new churches were added to the conference, making the present number twenty-two. Young men are entering the ministry, so that four tents are to be manned out in that conference the present season.

The liberal feature of the work in that new conference is worthy of notice. Besides purchasing two new tents, and meeting local expenses, they voted donations to the Danish, Swedish, and North Pacific Missions, and to aid us in the publication of the SIGNS, and to establish the Press on this coast.

Accompanied by Mrs. W. three years since we made a trip to Missouri and Kansas, and, assisted by Elder Butler, held a very small camp meeting. We scattered publications, and preached the word. We organized the Kansas and Missouri Conference, which was at that time very small and weak. The situation of things was discouraging, yet commendable efforts have been made, and the results are glorious.

The Iowa tent, and publications were expressed to Kansas at considerable expense, and traveling expenses were large. The means expended in that effort, amounting to about seven hundred dollars, were cheerfully donated by persons in different States. But as little immediate fruit appeared, we at one time regretted the investment. Now we regret our want of faith, and pray, Lord, we believe, help thou our unbelief. Such evidences of prosperity attending liberal efforts come pouring in from every side. And with a solemn weight of the vastness and importance of the work, and the certainty of the blessing of God attending well-directed efforts, our leading men are still led out in yet broader plans for its extension.

THE IOWA CAMP MEETING.

The Iowa Camp Meeting is reported to have been the largest and most important gathering in the State. That Conference has four tents in the field the present season. Mrs. W. was at this meeting the last day. A lively interest was taken in the work on the Pacific coast. The brethren in Iowa have confidence in the work, and also in those who have given their lives to it from the first, and they are ready to act their part cheerfully and promptly in establishing the press on the Pacific.

It was but a few years since, when the cause in Iowa was young and feeble, that one family in New England let us have three hundred dollars without interest to purchase a tent for Iowa, until friends could be raised up in that State to pay for it. And now comes the return. At its recent session the Iowa Conference voted three hundred dollars to the support of the SIGNS OF THE TIMES. And what is far more, that Elder R. M. Kilgore be spared from the tent campaign in Iowa to labor the present season in New England. When that first tent was purchased for Iowa, Elder Kilgore was a Captain in the army of the North, without Christ, and without the least knowledge of the people with whom, and the cause in behalf of which, he now fights the battles of the Lord.

The camp meeting season has opened most encouragingly. We shall look for reports from Illinois, Wisconsin and Minnesota with hopeful anxiety. We can do no less than to express

feelings of gratitude to our old friends east of the Plains for their confidence and liberal co-operation with us in our work here. May it provoke and kindle the same in the hearts of our newer friends on this side.

It will not be denied that there are dangers of overaction in a rapidly growing cause like ours, which demands faith and action relative to its future operations. But if the hand of God is with this cause, that hand will guide the men who are, with the greatest care, annually elected to the highest office. In faith and much prayer that the guiding Hand may be with them, a people as consistent as our people are on other points, will confide in the judgment of the General Conference Committee so long as they hold them in office. These men are naturally over cautious and unassuming. And if they appear otherwise to those who are led by the spirit of this world, it is because the power of the truth and the Spirit of God presses them out of their natural course. They are men “terribly in earnest.” And well may they be. The subject, and the work to be accomplished in a short time, fully justify it. And the spirit of our irreligious times, and the condition of apostate Christendom demand it. Thus saith the Lord, “Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins.” Isa. 58: 1. When the voice of truth is heard in earnest tones, in perfect accord with prophecy applicable to our time, every Christian heart should sympathise and respond.

The Temptation of Christ.

By Ellen G. White

BY MRS. E. G. WHITE.

Christ had entered the world as Satan's destroyer, and the Redeemer of the captives bound by his power. He would leave an example in his own victorious life for man to follow and overcome the temptations of Satan. As soon as Christ entered the wilderness of temptation, his visage changed. The glory and splendour reflected from the throne of God which illuminated his countenance when the heavens opened before him, and the Father's voice acknowledged him as his Son in whom he was well pleased, was now gone. The weight of the sins of the world was pressing his soul, and his countenance expressed inutterable sorrow, a depth of anguish that fallen man had never realized. He felt the overwhelming tide of woe that deluged the world. He realized the strength of indulged appetite and of unholy passion that controlled the world, which had brought upon man inexpressible suffering. The indulgence of appetite had been increasing, and strengthening, with every successive generation since Adam's transgression, until the race was so feeble in moral power that they could not overcome in their own strength. Christ, in behalf of the race, was to overcome appetite, by standing the most powerful test upon this point. He was to tread the path of temptation alone, and there must be none to help him, none to comfort or uphold him. He was to wrestle with the powers of darkness.

As man could not, in his human strength resist the power of Satan's temptations, Jesus volunteered to undertake the work, and bear the burden for man, and overcome the power of appetite in his behalf. He must show in man's behalf, self-denial and perseverance, and firmness of principle that is paramount to the growing pangs of hunger. He must show a power of control over appetite stronger than hunger and even death.

When Christ bore the test of temptation upon the point of appetite, he did not stand in beautiful Eden, as did Adam, with the light and love of God seen in everything his eye rested upon. But he was in a barren, desolate wilderness, surrounded with wild beasts. Every thing around him was repulsive, and from which human nature would be inclined to shrink. With these surroundings he fasted forty days and forty nights, “and in those days he ate nothing.” He was emaciated through long fasting, and felt the keenest sense of hunger. His visage was indeed marred more than the sons of men.

Christ thus entered upon his life of conflict to overcome the mighty foe, in bearing the very test Adam failed to endure, that, through successful conflict he might break the power of Satan, and redeem the race from the disgrace of the fall.

All was lost when Adam yielded to the power of appetite. The Redeemer, in whom was united both the human and the divine, stood in Adam's place, and endured a terrible fast of nearly six weeks. The length of this fast is the strongest evidence of the extent of the sinfulness and power of debased appetite upon the human family.

The humanity of Christ reached to the very depths of human wretchedness, and, identified itself with the weaknesses and necessities of fallen man, while his divine nature grasped the Eternal. His work in bearing the guilt of man's transgression was not to give him license to continue to violate the law of God, which made man a debtor to the law, which debt Christ was himself paying by his own suffering. The trials and sufferings of Christ were to impress man with a sense of his great sin in breaking the law of God, and to bring him to repentance and obedience to that law, and through obedience to acceptance with God. His righteousness he would impute to man, and thus raise him in moral value with God, so that his efforts to keep the divine law would be acceptable. Christ's work was to reconcile man to God through his human nature, and God to man through his divine nature.

As soon as the long fast of Christ commenced in the wilderness, Satan was at hand with his temptations. He came to Christ, enshrouded in light, claiming to be one of the angels from the throne of God, sent upon an errand of mercy to sympathize with him, and to relieve him of his suffering condition. He tried to make Christ believe that God did not require him to pass through self-denial and the sufferings he anticipated; that he had been sent from Heaven to bear to him the message, that God only designed to prove his willingness to endure.

Satan told Christ that he was only to set his feet in the blood-stained path, but not to travel it. Like Abraham he was tested to show his perfect obedience. He also stated that he was the angel that stayed the hand of Abraham as the knife was raised to slay Isaac, and he had now come to save his life; that it was not necessary for him to endure the painful hunger and death from starvation; he would help him bear a part of the work in the plan of salvation.

The Son of God turned from all these artful temptations, and was steadfast in his purpose to carry out in every particular, in the spirit and in the very letter, the plan which had been devised for the redemption of the fallen race. But Satan had manifold temptations prepared to ensnare Christ, and obtain advantage of him. If he failed in one temptation, he would try another. He thought he would succeed, because Christ had humbled himself as a man. He flattered himself that his assumed character, as one of the heavenly angels, could not be discerned. He feigned to doubt the divinity of Christ, because of his emaciated appearance, and unpleasant surroundings.

Christ knew that in taking the nature of man he would not be in appearance equal to the angels of Heaven. Satan urged that if he was indeed the Son of God he should give him evidence of his exalted character. He approached Christ with temptations upon appetite. He had overcome Adam upon this point and he had controlled his descendants, and through indulgence of appetite led them to provoke God by iniquity, until their crimes were so great that the Lord destroyed them from off the earth by the waters of the flood.

Under Satan's direct temptations the children of Israel suffered appetite to control reason, and they were, through indulgence, led to commit grievous sins which awakened the wrath of God against them, and they fell in the wilderness. He thought that he should be successful in overcoming Christ with the same temptation. He told Christ that one of the exalted angels had been exiled to the world, and that his appearance indicated that, instead of his being the king of Heaven, he was the angel fallen, and this explained his emaciated and distressed appearance.

He then called the attention of Christ to his own attractive appearance, clothed with light and strong in power. He claimed to be a messenger direct from the throne of Heaven, and asserted that he had a right to demand of Christ evidences of his being the Son of God. Satan would fain to disbelieve, if he could, the words that came from Heaven to the Son of God at his baptism. He determined to overcome Christ, and, if possible, make his own kingdom and life secure. His first temptation to Christ was upon appetite. He had, upon this point, almost entire control of the world, and his temptations were adapted to the circumstances and surroundings of Christ, which made his temptations upon appetite almost overpowering.

Christ could have worked a miracle on his own account; but this would not have been in accordance with the plan of salvation. The many miracles in the life of Christ show his power to work miracles for the benefit of suffering humanity. By a miracle of mercy he fed five thousand at once with five loaves and two small fishes. Therefore he had the power to work a miracle, and satisfy his own hunger. Satan flattered himself that he could lead Christ to doubt the words spoken from Heaven at his baptism. And if he could tempt him to question his sonship, and doubt the truth of the word spoken by his Father, he would gain a great victory.

He found Christ in the desolate wilderness without companions, without food, and in actual suffering. His surroundings were most melancholy and repulsive. Satan suggested to Christ that God would not leave his Son in this condition of want and real suffering. He hoped to shake the confidence of Christ in his Father, who had permitted him to be brought into this condition of extreme suffering in the desert, where the feet of man had never trod. Satan hoped to insinuate doubts as to his Father's love, that would find a lodgment in the mind of Christ, and that under the force of despondency and extreme hunger he would exert his miraculous power in his own behalf, and take himself out of the hands of his heavenly Father. This was indeed a temptation to Christ. But he cherished it not for a moment. He did not for a single moment doubt his heavenly Father's love, although he seemed to be bowed down with inexpressible anguish. Satan's temptations, though skillfully devised, did not move the integrity of God's dear Son. His abiding confidence in his Father could not be shaken.

(Continued.)*

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