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Review and Herald, Vol. 34, No. 12.

THE SABBATH A SIGN

Review and Herald

Sep 14, 1869

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Sep 14, 1869

THE SABBATH A SIGN.

By John Matteson

“I am the Lord your God; walk in my statutes, and keep my judgments, and do them; and hallow my Sabbaths; and they shall be a sign between me and you, that ye may know that I am the Lord your God.” Eze. xx, 19, 20. “Moreover, also, I gave them my Sabbaths to be a sign between me and them, that they might know that I am the Lord that sanctify them.” Eze. xx, 12. “Verily my Sabbaths ye shall keep; for it is a sign between me and you throughout your generations, that ye may know that I am the Lord that doth sanctify you. . . . Wherefore the children of Israel shall keep the Sabbath, to observe the Sabbath throughout their generations, for a perpetual covenant. It is a sign between me and the children of Israel forever: for in six days the Lord made heaven and earth, and on the seventh day he rested, and was refreshed.” Ex. xxxi, 13–17.
All will admit that God has given the Sabbath to be a sign. A sign for whom? for the wicked and unbelieving Jews? Look at those children of Abraham, ready to kill Christ. Hear his testimony concerning them: “Ye are of your father the devil, and the lusts of your father ye will do.” John viii, 44. “Fill ye up then the measure of your fathers. Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?” Matt. xxiii, 32, 33. Was the Sabbath a sign between God and these wicked men, children of the devil, that they might know that God did sanctify them? What an absurdity! None but the father of lies could originate such a lie. God did not sanctify them; for they hated God, and despised his Son. Therefore the Sabbath was not a sign between God and them. To whom, then, was the Sabbath a sign? To every child of God who was sanctified through obedience to the truth.
Has God still an Israel in the earth? “For in Christ Jesus neither circumcision availeth anything, nor uncircumcision, but a new creature.” And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God.” Gal. vi, 15, 16. “And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise.” Chap. iii, 29. Two reasons are given why the Sabbath should be a sign: 1. God rested on the seventh day. 2. God’s people should know that he is the God that sanctifieth them. These reasons still exist. The Israel of God still exists. Therefore the Sabbath is still a sign to God’s Israel. But if an individual should undertake to rest from labor on the seventh day, yet retaining an evil heart of unbelief, the Sabbath would be no sign to him that God did sanctify him. The very nature of this sign is such that none but saints can truly be sealed therewith. See Isa. lviii, 13, 14.
We would farther notice that the Sabbath is given to be a sign throughout their generations, “for a perpetual covenant.” Now a perpetual covenant can only be kept by perpetual generations. How long will perpetual generations last? At least to the end of the world. Proof: “And God said, This is the token of the covenant which I make between me and you, and every living creature that is with you, for perpetual generations. I do set my bow in the cloud, and it shall be for a token of a covenant between me and the earth.” Gen. ix, 12, 13.
Well, that is all in the Old Testament. But now if you can show me a text in the New Testament, then will I believe that the rainbow is not done away. All things are become new since Christ came, and consequently there is no rainbow now. That is all Jewish.
Profound reasoning! Do you see yonder rainbow in the cloud? That is a token, or sign, for perpetual generations. But the sign of the Sabbath of the Lord is of as long duration. As the rainbow is a token between God and the earth, so the Sabbath is a token between God and the sanctified ones, or saints, for perpetual generations. As the rainbow still shines with the same beautiful colors that God gave it, so the sanctification and blessing of God still rests upon the seventh day. And all the caviling of Sabbath-despisers, and Sabbath-breakers, has not in the least dimmed the halo of glory which shines about the fourth commandment.
The terms, sign, and seal, are synonymous. Rom. iv, 11. The 144,000 of Rev. xiv, are evidently those who escape from the deception and destruction of the two-horned beast; those who would not worship the beast, nor his image, nor receive the mark. For they are introduced in immediate connection with the same. You will find all through the Revelation two classes of people introduced. In many places the wicked are pictured out with the judgments falling upon them; and immediately thereafter, the other class is introduced, who escape from said judgments, rejoicing in their victory. See Rev. vi, 14–17; vii; Rev. xiii, 11–18; xiv, 1–5; Rev. xiv, 14–20; xv, 2–4; Rev. xviii; xix, 1–9.
We have already proved that the Sabbath is the sign, or seal, of God. This is farther evident because the fourth commandment is the only one in God’s law of ten commandments which brings to view the name, or authority, of God, maker of heaven and earth, and all that in them is. All his intelligent creatures, therefore, are under obligation to obey said commandment, as well as the rest. But most people refuse to obey, because they love the world more than God, and are in rebellion against his government. Yet there is a remnant in the last days, who, warned by the third angel’s message, refuse to worship the beast and receive his mark. They keep the commandments of God. Rev. xiv, 9–12. Hence they observe the Sabbath of the Lord, and consequently have the sign, token, or seal, of God—the name of the Father written in their foreheads.
So likewise are the 144,000 of Rev. vii and xiv, sealed with the seal of the living God, or have the Father’s name written in their foreheads. How came it there? By chance? No, indeed! They remembered the Sabbath-day to keep it holy. Will the observance of a few Sabbaths, and then ceasing, bring the name there? No! But every Sabbath lawfully observed in the fear of God, marks the name of God more and more indelibly in the mind; writes his law in the heart. Angels of God encamp round about them that fear him. When the saints of God are carefully watching, sending up earnest petitions, pleading and agonizing with God, the angel, with the seal of the living God, performs his work. Deeper and deeper is the Father’s name engrafted in the mind. Brighter shines the light of truth from the heavenly sanctuary. Higher burns the flame of holy love, kindled by the oil of Heaven, fresh from the warm heart of our compassionate Redeemer. And if we endure unto the end, and finally come off victorious, that holy name will never, never be blotted out from the forehead. It will be ours to fear, worship, and love God to all eternity.
How did God’s name come in their foreheads? By chance? No, indeed! Heartfelt repentance, honest confessions, carefully watching, instant in prayer, careful and daily cultivation of hope, faith, love, obedience, struggles, such as God only knows, brought it there. Yet all these graces we obtained through the free gift and infinite love of our Heavenly Father, through the awful sufferings and spotless life of our blessed Redeemer. God is good. God is love. Struggle on, dear brother, sister. Do not give up the warfare before the seal of the living God shines with heavenly luster in your foreheads, at the coming of Jesus.
The 144,000 are living contemporary with the remnant who keep the commandments. They are living when there are many corrupt churches, for they were not defiled with women. This cannot mean literal women, for literal virgins cannot be defiled with literal women. Therefore they must be symbolic. A virgin is a symbol of a pure church. 2 Cor. xi, 2. A corrupt woman is a symbol of a fallen church. Rev. xvii. These virgins, then, are God’s people, who leave the fallen churches, and are purified from their sins. They cannot be individuals who never sinned, “for all have sinned, and come short of the glory of God.” Rom. iii, 23. They must, therefore, be the very ones who hearken to the call, “Come out of her, my people,” and consequently identical with the remnant who “keep the commandments of God and the faith of Jesus.” They are the living saints at the second coming of Christ, for they are “redeemed from the earth,” and “from among men.” The Scriptures recognize twelve tribes in the Israel of God. James i, 1; Rev. xxi, 12. They sing before the throne of God with mighty voices, harping on their harps. Chap. xiv, 2, 3. The very place where the saints, who gain the victory over the beast and his mark, stand on the sea of glass before the throne of God, having the harps of God. Chap. iv, 6; xv, 2. They sit on thrones with Christ, and with the martyrs, who were beheaded for the witness of Jesus, during the 1000 years’ Judgment. Rev. xx, 4.
Thus we see that the Sabbath as a sign or seal of God, continues, even to the last generation. It is God’s name or memorial, that his saints may remember God, and know that he doth sanctify them. “This is my name forever, and this is my memorial unto all generations.” Ex. iii, 15. What is his name? “I am that I am”—the self-existing God, the Creator of all things—the name brought to view in the fourth commandment. “Thy name, O Lord, endureth forever; and thy memorial, O Lord, throughout all generations.” Ps. cxxxv, 13. How long is that? As long as God’s dominion shall endure. “Thy kingdom is an everlasting kingdom, and thy dominion endureth throughout all generations.” Ps. cxlv, 13.
May the Lord help you, dear reader, to remember God’s memorial, walking in the fear of God and the love of Jesus; and may you secure to yourself the seal of the living God, that you may live forever under his dominion, and be honored with an everlasting name in the kingdom of our God.
JOHN MATTESON.

“SO SHALL YE PROSPER.”

By H. C. Miller

Says the apostle John: “Beloved, I wish above all things that thou mayest prosper.” Christ desires that his church and people prosper. In order that such may be the case, he has established gifts in the church. “And he gave to some apostles; and some prophets; . . . for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ,” as a whole, and for each individual, as well.
As in temporal matters men seek for the path that shall be prosperous to them in worldly things, so should the child of God seek for the path of prosperity in all spiritual things. All have a greater or lesser degree of anxiety to prosper in the divine life. The word of the Lord plainly declares how we may be prospered. Thus we read, in 2 Chron. xx, 20, that “they rose up early in the morning, and went forth into the wilderness of Tekoa; and as they went forth, Jehoshaphat stood and said, Hear me, O Judah, and ye inhabitants of Jerusalem; believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper.”
In order to understand the case, and the full force of his exhortation, let a brief review of past history be taken. Israel had been a united, powerful, numerous, and prosperous people; but the students of their history mark with pain their gradual decline from being “the head,” until they become “the tail.” See Deut. xxviii, 13. God tried to prosper them, but they would not walk in his ways, nor according to his direction. “Moreover, all the chief of the priests, and the people, transgressed very much after all the abominations of the heathen.” God visited in wrath. One calamity after another came upon them; the ten tribes revolted, and Israel was divided; their enemies triumphed over them, and they were wasted and scattered. “And the Lord God of their fathers sent unto them by his messengers, rising up betimes, and sending; because he had compassion on his people, and on his dwelling-place; but they mocked the messengers of God, and despised his words, and misused his prophets, until the wrath of the Lord arose against his people, till there was no remedy.” 2 Chron. xxxvi, 14–16.
Under various kings, Judah prospered or suffered, accordingly as their rulers were good or evil; but they gradually grew weaker, by continual rebellion against God, until the reign of king Jehoshaphat. Under his good government they began to prosper again. See chap. xvii. Joining affinity with sinful Ahab, the prospering hand of God is withdrawn for a time. But when reproved by the prophet Jehu, he repents of his folly and is prospered again. The time comes when the children of Moab and Ammon, and others, united for the conquest of Judah, and marched upon them.
Their previous departures from God had, no doubt, left them weak and trembling, and they fear and tremble in view of their state. Their enemies are more and mightier than they. With their whole heart, both king and people seek unto their God. The king, in the presence of the congregation of Judah, calls upon the Lord for help. Then upon Jahaziel came the Spirit of the Lord, in the midst of the congregation; and he said: Hearken ye, all Judah, and ye inhabitants of Jerusalem, and thou king Jehoshaphat. Thus saith the Lord unto you: Be not afraid nor dismayed by reason of the great multitude, for the battle is not yours, but God’s. They were directed what to do, and how to proceed. They were not to fight in the battle, but were to follow the directions given to stand still at a certain place, and “see the salvation of the Lord.” It was a time to try faith. They were to march toward the whole powerful host of their enemies, unprepared to engage them in their own way, believing in God that he would fight the battle and gain the victory. But they and the king believed in the Lord’s prophet. And as they marched out the next day, the king stood, and as they went by, exhorted them in these words, “Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper.” They obeyed and prospered. The Lord overthrew the foe.
It is not necessary to speak of the many who would not believe, nor of the adversity that visited them. The whole history of the kings is full of them. Read and ponder them well. But we would notice some of the instances of prosperity following belief in the testimonies of God’s prophets, and where there had been grievous errors on the part of those to whom the reproof was sent. The case of Ahab is to the point: “But there was none like unto Ahab, who did sell himself to work wickedness in the sight of the Lord.” Yet at the terrible prophecy of Elijah, Ahab trembled, and “rent his clothes, and put sackcloth upon his flesh, and fasted, and lay in sackcloth, and went softly.” Because he thus believed to the humbling of himself in the sight of the Lord and all Israel, he received a measure of prosperity. 1 Kings xxi, 25–29.
When David believed the word of the prophet Nathan, and confessed his sin and humbly repented, his great sin was forgiven, and afterward he prospered. 2 Sam. xii; also chapter xxiv. See the case of Josiah, 2 Kings xxii, 18–20.
The case of the Ninevites is also full of encouragement to the reproved. They believed the prophet of the Lord, and repented at the preaching of Jonah. God spared them and their city. These are not idle tales—mere fiction—but solemn, sober truths, narrations of facts. And these all happened unto them for ensamples, and they are written for our admonition and instruction, upon whom the ends of the world are come. We learn by these cases to tremble when God speaks, and to do more, when reproved, than simply to say, The reproof is true. We should heartily repent, by confession and putting away the evil as far as is in our power.
Our lines have fallen in perilous times. Yet how hard to fully sense it. How feebly we comprehend the perils of these days. Moral pollution is everywhere; and its black, stifling vapors blunt the senses. Sin is looked upon so often, as to rob it of its hideousness. Only by the grace of God, by the aid of his Holy Spirit’s anointing our eyes that we may see, can we expect to escape. The prophet has described the times thus: “The Lord hath a controversy with the inhabitants of the land, because there is no truth, nor mercy, nor knowledge of God in the land. By swearing, and lying, and killing, and stealing, and committing adultery, they break out, and blood toucheth blood.” He that killeth a man is as if he killed a dog. Now and then, among the children of God, astonishing apostacies take place, making Heaven sorrow, and wringing the hearts of the faithful. Men who have stood high, who have labored in the work of love, listen to the tempter, yield to the lusts that should be bridled, and, in a moment, go down: God help us who remain, to be warned, to anxiously seek God for safety and strength. God has a truth still, though men prove false, the right way may still be discerned by earnest, willing ones. A people will be purified, 144,000 will be saved, redeemed from among men. God has reserved them in Israel. You and I may be of the number, dear reader. But in order to do it, we must follow the rule, we must overcome as they are said to have overcome. “They overcame by the blood of the Lamb, and the word of their testimony.” Not the little feeble speech they uttered in meetings. We do not understand it so; but the testimonies of the Spirit to the church and to individuals, pointing out particular sins in them, sins that other churches and other individuals are not guilty of. They apply to them particularly. Hence, it is appropriately called “the word of their testimony.” By faithful obedience to it they become cleansed from that sin, and the blood of Christ cleanseth from all sin.
Let the people of God take courage at this, and cherish the gift of prophecy in our midst. Believe its words; so shall ye prosper. It is in view of the close nature of the work that would be done by the Holy Spirit among men in the last days, by faithful reproving of sins, and the proneness of men to resist because their hearts are so filled with pride and evil, that the prophet Malachi asks, “But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fuller’s soap.” The dear Saviour, in the heavenly sanctuary working to save his people, beholds in us dross that dims the fine gold. He says but little about the gold, but sends kind words of advice to those he loves, sharp reproofs, cutting testimonies, in order for our purification, until his own lovely character is developed in us; until his own lovely face is reflected in the pure gold. How kind in him, the only one who can see our whole faulty hearts, to thus do. And we are to overcome by the blood of this dear Saviour, and by these testimonies he is sending.
Yet some, not discerning this, but deceived by Satan and their proud hearts, are flattering themselves that they can climb up some other way. These testimonies, we know not whence they are, say they, when their errors are pointed out. We will take the Bible, but we will not believe this testimony. They reject it, and try to persuade others to go with them. We have watched the course of such, and we have seen, as the result, that the whole present truth is soon lost sight of, and infidelity and Spiritualism envelops them in their foul embrace. Plain as these things are to the view, others are still ready to launch out upon the same dangerous stream. Some, perhaps, are already embarking—some who have been reproved, and others who are affected by their influence, are preparing to go with them. To such, we stand as did Jehoshaphat, and we cry, we lift up our voice, we entreat you with tears, we beseech in our Lord’s name to hear the word of the Lord, “Believe his prophets, so shall ye prosper.” But this course, you are about to take, ends in ruin and certain destruction. Hear how God deals with men—how he will deal with us. “He preserveth not the life of the wicked; but giveth sight to the afflicted. He withdraweth not his eyes from the righteous; but with kings are they on the throne; yea, he doth establish them forever, and they are exalted. And if they be bound in fetters and be holden in cords of affliction; then he showeth them their work, and their transgression that they have exceeded. He openeth also their ear to discipline, and commandeth that they return from iniquity. If they obey and serve him, they shall spend their days in prosperity, and their years in pleasure. But if they obey not, they shall perish by the sword,” &c. Job xxxvi, 7–12.
Praise the Lord for his tender mercy, and for the comfort his promises bring. I am weak and sinful, foolish in wisdom, prone to wander. I have sinned deeply, and am reproved; but God forbid that I should turn from a kind Saviour, though he chasten me. The desire of my heart is, that I may return from my ways, to duty, obedience, and the right way. I need the counsel of Jesus. I may wander from the way again; but I pray that I may not shut out, by unbelief and rebellion, the only voice that can warn.
“Oh! do thou always warn My soul of evil near, When to the right or left I turn, Thy voice still let me hear. “Come back! this is the way, Come back and walk therein. Oh! may I hearken and obey, And shun the paths of sin.”
I may be reproved again; if so, may it be for errors not now seen; not the same old sins once pointed out, but something I am ignorant of. And let this refining process go on; let the purifying fire go through my heart until I am clean, and able to offer unto the Lord an offering in righteousness. Until my offerings shall be as pleasant unto the Lord as those offered in days of old, as in the ancient years. Nor will I doubt or shrink because the reproof is very sharp and cutting. For I read that “the word of God is quick and powerful and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.” Heb. iv, 12.
I must go where saints are going. I must see the holy angels. I must dwell in the heavenly city. I must partake of the fruit of the tree of life. I must see the King in his beauty. I must hear Jesus sing praises unto the Father, in the midst of his church. I must join in the song of Moses, the servant of God, and the song of the Lamb. I must be a sharer of all the joys, and the glories, and the complete fullness summed up in the words, eternal life at the right hand of God. And in order to gain this, shall I esteem the putting away the evils in me to be a sacrifice? Sacrifice, indeed! sacrifice signifies a loss of something. But putting off the old man with his deeds, ceasing to do that which is evil that we may receive no hurt, but, on the contrary, all that is good—call not this sacrifice. This is no loss, but great gain. The Lord help us to accept of any, and all, the means to this end.
A word, in closing, with those who begin to have doubts as to the heavenly nature of the testimonies. Do not talk those doubts before your weak brethren, and cause them to stumble; but take them to the Lord in prayer. He who dictated, by his Spirit, the word of reproof and instruction, is willing, by the same Spirit, to enlighten the understanding. Go to him. Tell him your doubts freely. Ask him to make it plain, to help you war against the enemy. He will do it. I know it. And when Satan is roused, and is making a great ado about some testimony given; when men tauntingly say, in a way calculated to touch and appeal to your pride: “Now you surely don’t believe such testimonies!” then stand stiffly, stand firmly, and, conscious of their divine origin, say in your might, I do believe them to be true, and to be the testimonies of God’s holy Spirit. You will thus be strengthened. In conclusion, let us all remember these words: “Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper.” Amen.
H. C. MILLER.

THE BLESSED HOPE.

By G. M. O'NEIL

It is hope that makes existence endurable. It is hope that makes man cling to life. From the cradle to the grave it is the beacon light, the guiding star. Like the clinging tendrils of the vine, man's aspirations rise, grasping for hopes, around which to cling for support and solace. Blot hope from the mind's sky, let not one cheering ray gleam forth, and man's mind is a drear waste, a gloomy, dread charnel-house. Who would dare to approach, to fathom its drear, pestilential vaults? We shudder and turn away. Who can search the chambers of darkness in which no hope dwells?
When God created man, glorious hope beamed brightly in his sky, holding before him a wreath of joys, unspeakable and full of glory, bound together by a Father's love. Let us pause and think of that happy state. But we cannot comprehend the measure of its bliss. In God's creation nothing was wanting. All was good; and the crowning work, man in the image of his Maker, was noble and excellent. But the great arch foe was preparing his snare. His envy was stirred. His jealousy was kindled. He could not bear to have that glorious light beaming on man, while blackness of despair was his only portion. He held up a glittering phantom to lure man from the true light. The victim faltered; he stumbled; he fell. Glorious hope was no longer his. It was recalled. It was conditionally his, but he complied not with the conditions, and, with all its joys and glories, it quitted his horizon. He awoke to see only anguish and despair marshalling their hosts of darkness around him. Angels looked with pity, but had no power to help.
But there was one higher than the angels, dwelling in the love and fellowship of his Father—the only-begotten Son of God, holy, pure, spotless. His heart was thrilled with love and compassion. He had the power. He stepped between man and ruin. Through him the promise is again given, and the glorious hope of life and immortality again beams from the sky.
That hope is the only true hope. It shines with a pure, steady light, through all the shifting conflicts and turmoils. Satan still spreads his snares. The whole earth, up to the very margin of the narrow way, is spread with his toils and meshes. Every step is waylaid, and he hangs up thousands of gilded phantoms on every side, and calls them splendid hopes. And man yields still to his delusions, turns from the only true hope, and seeks from these false lights his joy and guidance. Ah! those false hopes of the great arch foe! They lure to death. When the hour of trial comes, they go out forever, leaving their votaries in dark despair on which no morning of hope will ever dawn.
Oh! for the true hope, which shines only more brightly when trials come, and that throws its glad rays far beyond to the portals of our Father's house. Its light falls purely on the narrow path that leads to the mansions of bliss; and on it, no snares of Satan are spread.
Ah, look beyond! The vision is brightening. We are nearing, nearing the fruition of that glorious hope. Oh, how near the heavenly mansions really are! Cheer up, pilgrims, it is no time for fainting. The conflict has been long with the great adversary. His wrath has long and fiercely raged against those on the King's highway, whose light has been that blessed hope. The course of the church has lain through seas of blood, and great tribulation, and now the wrath of Satan is raging with wilder fury, for he knows his time is very short. He is trying every artifice to entangle the little flock in his snares. Oh! to make them stumble. Oh! to make them take one faltering step from the narrow way. How triumphantly he exults! How eagerly he watches! How he softly prepares some grand, fatal snare, and places it just before that step, and tempts, and flatters, and deludes, oh! how gently, till it is taken. Then deeper, deeper, sinks the victim. Oh! it was the fatal quicksand on which that snare was set. Gradually the light of that holy hope grows dim. It is lost, gone forever.
Oh, pilgrim, beware! These snares and quicksands are love of the world. Keep the eye straight up for the blessed hope. Cast the world aside. You cannot take its possessions, its fashions, its pride, its fame, to the immortal kingdom. Seize the golden promises that inspiration has given. Twine them around your heart. They are the golden cords of a Saviour's love. He holds them firmly in his own hands. Cling to them fearlessly. What though Satan hiss and rage. Deliverance is fast approaching. Jesus' coming on the great white cloud is almost the next event. Cast aside every weight. Gird on the armor more closely. Watch and pray, ever keeping in view the blessed hope.
G. M. O'NEIL.
Dane Co., Wis.

CHEERFULNESS AN ELEMENT OF SUCCESS IN DOING GOOD.

Some Christians consciously wear a gloomy look whenever they attempt to speak on religion to a gay or worldly person. It arises sometimes from a natural characteristic, but more generally from the conviction of the perils to which the thoughtless are constantly exposed. As Dr. Watts has it,
“On slippery rocks they see them stand.”
But it is well to inquire how much good is achieved where the approach is with such outward solemnity. We should take into consideration the mental state and every-day habits of the careless and impenitent. Their whole thoughts run in a different channel from ours. They regard everything from a temporal standpoint, and aim to extract from their daily life as much sunshine as is possible, never dreaming that there is a higher, purer radiance which might inspire the heart and light up their path.
They have an indefinite idea that there is happiness in worldly pursuits and pleasures, even if they have not yet found it. We tell them that religion makes them happy, and that nothing else is so potent in that direction. “Religion! Why, I can’t believe that is a source of joy. It may give safety; but how can it confer happiness? Look at Mr. A. He wears a gloomy look, especially when he talks on religion; and, naturally, one would think, if talking on it makes him so melancholy, religion itself can’t be to him a source of much joy.”
Without entering into explanation in regard to the erroneous impression made on the mind of the objector, we are principally concerned with the fact that little good is ordinarily achieved by a gloomy look, or a drawling, sanctimonious tone. Direct religious influence from one mind upon another is a matter as delicate as it is important. A careless and impatient person and a Christian cannot be together an hour before contrarieties will appear. They strike a different key-note. The one, fearing religious influence, is on his guard. He talks of the world, of pleasure, of literature—of anything but religion. The other watches his opportunity to get in a word for Christ and for the soul.
Suppose the latter, assuming a very grave look, should break in upon his gay friend, and say, “Now stop. You have talked on worldly vanities long enough. Let me have a word to say on the most important of all subjects.” Would such a course be wise? But suppose, humoring the current of talk, he should adroitly turn into a serious channel; or, while his friend should be congratulating himself on some lucky adventure, he should put in, and say, “I am glad of it; but, is lucky the best word? You believe in Providence, I presume.” “Oh, certainly; but you don’t think Providence concerns itself with such small affairs.” Now the subject is open—the way is clear for the statement of principles.
To force religious conversation is not the best way, but rather in a cheerful, good-natured manner, to watch for opportunities where it may naturally come in. A real Christian does not hesitate, the moment the way is open, to put in a word for Christ. There should be nothing lugubrious in tone or manner, but a cheerful, sympathetic way of putting the thing, so that it may not seem to be lugged in.
A Christian who lives near to God, whose soul is imbued with the spirit of his religion, cannot be otherwise than cheerful. How often are we exhorted “to rejoice in the Lord,” “to rejoice always,” to abound in religious joy. Were we thus buoyant and lively, with a joy inspired from Heaven, we should find easy access to the unconverted, and have no difficulty in convincing them that “their rock was not as ours,” and while their laughter was that of fools—dying out as “the cracking of thorns under a pot”—ours was a sacred hilarity—the beginning of a joy that would never end.—Chr. at Work.

A Cup of Cold Water.

Many deceive themselves by imagining that if they possessed affluence, they would do great things for Christ. They would build churches, support missionaries, endow schools of the prophets, and aid the poor by thousands. Christ requires that our benevolence should be, not according to that which we have not but, according to that we have. It is the hearty expression of love and duty that he requires, whether this be accompanied by the widow's mite, or the greater gifts of the rich. Even a cup of cold water, given for the temporary refreshment of one of the humblest of his disciples, will not lose its reward. Inasmuch as we show favor to one of the least of his disciples, because they are disciples, we do it to him; and there are none so poor, or so obscure, that they have not the means of testifying their love to him if they really possess it. If we cannot gratify the feelings of our hearts by feeding the hungry, and clothing the naked, we can surely afford a cup of water to the thirsty in the name, and for the sake, of our Lord.—Presbyterian.

The Unhappy and Inactive

Who are the unhappy? Are they not those who are inactive, and sit still and tell us if fortune had only thrown this and that in their way, that they should have been far happier?

Doing Good with Silver Apostles

NAPOLEON once entered a Cathedral and saw twelve silver statues. “What are these?” said the Emperor. “The twelve apostles,” was the reply. “Well,” said he, “take them down, melt them, and coin them into money, and let them go about doing good, as their Master did.”
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