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Signs of the Times, Vol. 22, No. 35.

A Good Conscience.—
Earlier text: A Good Conscience.—

Answers to Questions

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

No. 408. An Israelite Indeed.

WILL you please explain John 1:47? Whom did Jesus mean, himself or Nathanael, when he said, “Behold, an Israelite indeed”? W. H. S.
He must have meant Nathanael. Read the verse again; the language will admit of no construction otherwise. An Israelite indeed is one who, like Jacob, has gained the victory by faith. Such an one God has cleansed, and he is indeed an Israelite, a prevailer, and without guile. And only such are Israelites, whether they be born Jew or gentile.

No. 409. Babylonian Empire.

By whom and when was the Babylonian Empire founded? Give your authority. F. L.
It was founded by Nimrod, the great grandson of Noah. The authority is Gen. 10:10: “And the beginning of his [Nimrod’s] kingdom was Babel [margin, ‘Babylon’], and Erech,” etc. Of the origin and history of Babylon, Sayce, than whom there is no better human authority, says (“Ancient Empires of the East,” page 102), “It is only the Old Testament which gives us fuller and more trustworthy information.”

No. 410. The 144,000.

IS THERE any scripture to show that the company of Rev. 14:1-5 and the company of Rev. 15:2-4 are identical? J. M.
The full proof of this involves a consideration of the name and seal of God, the beast, his image, and mark. For that we have not space here. Suffice to say that the two companies have the following parallels:—
Company of Rev. 14:1-5. Company of Rev. 15:2-4.
1. The Father’s name indicates character. Ex. 34: 6, 7. This company has God’s character or righteousness. 1. This company are supreme—yea, victorious over all earthly powers and sin, and thus they glorify the Father’s name.
2. They are marked or sealed with God’s name. Name is used with seal. Esther 8:8. 2. As they get the victory over all opposing powers, marks, and names, they must have God’s power, mark (seal), and name.
3. The sealing work comes just before Christ appears. This company are “redeemed from the earth,” “from among men;” they did not die; they were translated. 3. They stood in the last generation, when the plagues were poured out. They were saved by Christ’s coming.
4. They sing the new song, which no others can sing. Their characters are perfect—without fault. 4. They sing the new song, made up of the songs of Moses—victory over all earthly foes—and the song of the Lamb—victory over all inward foes. No other generation could sing both. Their characters are perfect.
5. They stand on Mount Zion, where the throne of God is. Ps. 2:6. 5. They stand on the sea of glass before the throne.
A study of the book of Revelation on right principles and from right motives will confirm their identity.

No. 411. Smoke of Their Torment, the Millennium.

(1) The Scripture does not assert simply that the torment of the wicked is forever (Rev. 14:11, see SIGNS No. 25, page 7), but that the smoke ascendeth forever. What is signified by this expression? (2) It would seem that the language of Rev. 14:11 is borrowed from Isa. 34:9, 10. Now, if the latter finds its fulfilment during the millennial period, why may not the former? T. H.
1. On the worshipers of the beast and image the following fearful doom will come:—
“The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb; and the smoke of their torment ascendeth up forever and ever; and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name.” Rev. 14:10, 11.
As it has been before shown, in the issue above referred to, torment means testing, a final determinate test. The smoke of their torment seems to have reference to Ps. 37:20. “The fire utterly burns the wicked (Rev. 18:8), even to ashes (Mal. 4:1). The smoke goes up forever, or passes away forever; not that it is forever ascending, or forever going up, but it ascends, and is forever gone. The material is burned to ashes, the earth is purified, the fire goes out, and the smoke has forever ascended.”
2. Rev. 14:10, 11 relates to the wrath of God without mixture, referring to the pouring out of wrath upon those who have rejected the Gospel. This wrath is manifest in the seven last plagues; and in the seven last plagues “is filled up the wrath of God.” Rev. 15:1. They therefore cover the whole great and dreadful day of God’s wrath foretold by the prophets (Isa. 13:9-12; Zeph. 1:14-18; 2 Peter 3:7, 10, and others), beginning when Christ leaves his priestly work for fallen man, and closing when the last vestige of sin is destroyed. When God withdraws his Spirit, which sinful man will have rejected, from the earth, the results of sin take their full course, and this will continue till God shall forever banish sin and speak from the purified earth new heavens and new earth. Some of the wicked taste this wrath at the beginning and close of the thousand years, but it is all of their own choosing; they are but filled with the fruit of “their own devices.” Prov. 1:31.

No. 412. The Desolate Earth; Man and Beast.

According to Zeph. 1:2, 3 and Jer. 4:23-27, the earth is to be destitute both of man and beast. Why does Isa. 34:11-15 intimate that while the earth is to be destitute of men, living animals will possess it? T. H.
Jeremiah does not say that animal life will be extinct, simply that “all the birds of the heavens were fled.” In the wildest storms of earth some courageous storm birds revel, but in the light of Christ’s coming all animal life will flee from before his presence, and the wicked will die. Zeph. 1:2, 3 relates to the ultimate destruction at the close of the day of the Lord; Isa. 34:11-15, to the thousand years, prior to the universal destruction of sin and its works. The utter destruction of bird and beast does not exist all through the day of the Lord, but all these great events will occur “in the day,” as stated in 2 Peter 3:10. The fowls live after man is destroyed. See Rev. 19:17, 18.

No. 413. John the Baptist and Elijah.

In John 1:21 John the Baptist told the priests and Levites that he was not Elias, but Christ speaks of him in Matt. 17:10-13 as being Elias. Will you please explain? L. H.
The Jews had the idea that Elias (Elijah) was coming back again personally, and with that in mind they asked John the question, “Art thou Elijah?” He answered, “I am not.” That is, he was not Elijah personally. Our Saviour in Matt. 17:11-13 explains how John was Elijah. The latter was a type of the former. John came in the spirit and power of Elijah. See Luke 1:17. So Elijah is the type of those who herald to the world Christ’s second coming, because they possess the same spirit and power that he did, and do a similar work. See Mal. 4:5.

No. 414. A Ruler in Judah; Tithes.

1. Please harmonize Gen. 49:10 with Eze. 21:26, 27. 2. Also Gen. 14:20. Compare last clause with verse 23. What was the “all” that he paid tithes of? J. McM.
1. Gen. 49:10 declares that the rulership, the tribal center and organization, should not depart from Judah till Shiloh, Christ, our Peace, should come. Eze. 21:26, 27 declares that the kingdom of God in Judah should be overturned, or perverted. This was true under Babylon, Medo-Persia, Grecia, Rome, the last three of which fulfilled Ezekiel’s prophecy; but it is a notable fact that until Christ came, the tribe of Judah remained separate and distinct from the world, and recognized as a tribe. 2. Tithes of all the goods he had captured in the war. By right it was all Abram’s, but he returned it all to the king of Sodom except what was due to God and to those who fought with him.

A "STRONG" FALLACY.

ONE seemingly "strong argument" to the uninstructed against the perpetuity of the Sabbath of the Lord is the constantly reiterated statement that the Sabbath is not mentioned or referred to in Holy Writ for a period of over twenty-five centuries, from Genesis 2 to Exodus 16. If this claim be granted—which it is not—what does it prove? In 1789 the Constitution of the United States was adopted. Suppose that in a short official history of this country no mention should be made of that great document for a period of fifty years; would that prove that it was not in force during that time? No one would claim it for a moment.
Well, the book of Genesis is simply an inspired record of the origin of the earth and mankind, with a short history of one family, and God’s providential dealings with them. The whole book consists of only fifty chapters. The first eight chapters treat of the creation, the Sabbath, Adam and Eve, the Garden of Eden, the antediluvians, and the Deluge; chapters 9 to 11:9 treat of Noah and his descendants and the peopling of the earth. The remainder of the book has to do almost wholly with Abraham and the three generations following him.
During all this period we have no record of any law given, simply incidental reference to some of the great principles of the Ten Commandments. But because we do not read until we come to Exodus 20, “Thou shalt have no other gods before Me,” does this prove that the command was not in force during the time it is not mentioned? And so in regard to other great moral principles. Their non-mention does not prove them to have no existence. This fallacy is put forth concerning the Sabbath alone. Satan knows if men forget God as Creator, they will never know him as God the Redeemer, the Regenerator, the Sanctifier; for the power that creates is the power that sanctifies. The Sabbath is the memorial of God’s power (Ex. 20:8-11), the sign between him and his people of his power to redeem and sanctify (Deut. 5:15; Eze. 20:12). To forget the Sabbath or to turn from it is to turn from all that God essentially is to his people.
But God lives. He instituted the Sabbath of this earth in the beginning. See Gen. 2:1, 2. It was made for man (Mark 2:27) when man was made; and as long as the earth and God’s people remain, so long will it remain (Isa. 66:22, 23). Why should God’s people wish to abolish an institution so blessed? And why should they with it desire to abolish all law, and make the God of the universe such an one as themselves? Rather, is it not better to say, “Let God be true, and every man a liar”? With a true and living God there is hope even for the liars; but with God and his word fallible and false, there is hope for none, save the hope which perishes.

Pity the Prosperous Wrongdoer

“If you see a man prospering by wrongdoing, pity him, because he is on the way to ruin.”

THAT CHRIST MAY ABIDE IN YOUR HEARTS BY FAITH.

By Ellen G. White

BY MRS. E. G. WHITE.
“For this cause I bow my knees unto the Father of our Lord Jesus Christ, of whom the whole family in heaven and earth is named, that he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man; that Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, may be able to comprehend with all saints what is the breadth, and length, and depth, and height; and to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God.”
This scripture sets forth the comforting fact that Christ may dwell in our hearts by faith. For Christ to abide in our hearts means that we shall contemplate Christ, behold Christ, and ever cherish the dear Saviour as our best and most honored friend, one that we would not on any account grieve or offend. Thus cherishing Jesus, we shall have grace divine; “for by grace are ye saved, through faith; and that not of yourselves; it is the gift of God.”
The time will never come when the hellish shadow of Satan will not be cast athwart our pathway, to obstruct our faith, and eclipse the light emanating from the presence of Jesus, the Sun of Righteousness. But our faith must not stagger; it must cleave through the shadow. Our faith is not in feeling, but in truth. The inspired apostle speaks of our being built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner-stone. The church of Christ is represented as being builded for “an habitation of God through the Spirit.” If we rooted and grounded in love, we shall be “able to comprehend with all saints what is the breadth, and length, and depth, and height; and to know the love of Christ, which passeth knowledge.” O precious possibilities and encouragement! In the human heart cleansed from all moral impurity, dwells the precious Saviour, ennobling, sanctifying the whole nature, and making the man a temple for the Holy Spirit.
Christ therefore is a personal Saviour. We bear about in our body the dying of the Lord Jesus, which is life and salvation and righteousness to us. Wherever we go, we bear the abiding presence of One so dear to us; for we abide in Christ by a living faith. He is abiding in our hearts by our individual, appropriating faith. We have the companionship of the divine Jesus, and as we realize his presence, our thoughts are brought into captivity to him. Our experience in divine things will be in proportion to the vividness of our sense of his companionship. Enoch walked with God in this way; and Christ dwells in our hearts by faith when we appreciate what he is to us, and what a work he has wrought out for us in the plan of redemption. Then we shall be most happy in cultivating a sense of this great Gift of God to our world, and to us personally.
Thoughts of this order have a controlling power on our character. O, that every Christian might realize that he has a divine Companion with him always! “And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people.” As the mind dwells upon Christ, the character is moulded after the divine similitude. The thoughts are pervaded with a sense of his goodness, his love. We contemplate his character, and thus he is in all our thoughts. His love incloses us. If we gaze even for a moment upon the sun in its meridian glory, when we turn away our eyes, the image of the sun will appear in everything upon which we look. Thus it is when we behold Jesus; everything we look upon reflects his image, the Sun of Righteousness. We can not see anything else, or talk of anything else. His image is imprinted upon the eye of the soul, and affects every portion of our daily life, softening and subduing our whole nature. By beholding, we are conformed to the divine similitude, even to the likeness of Christ. To all with whom we associate, we reflect the bright and cheerful beams of his righteousness. We have become transformed in character; for heart, soul, mind, are irradiated by the light of Him who loved us, and gave Himself for us. Here again there is a realization of a personal, living influence dwelling in our hearts by faith.
When his words of instruction have been received, and have taken possession of us, Jesus is to us an abiding presence, controlling our thoughts and actions. We are imbued with the instruction of the greatest Teacher the world ever knew. A sense of human accountability and the value of human influence gives character to our views of life and of daily duties. Jesus Christ is everything to us,—the first, the last, the best in everything. Jesus Christ, his Spirit and character, colors everything; it is the warp and the woof, the very texture of our entire being. The words of Christ are spirit and life. We can not then center our thoughts upon self; it is no more we that live, but Christ that liveth in us, and he is the hope of glory. Self is dead, but Christ is a living Saviour. Continuing to look unto Jesus, we reflect his image to all around us. We can not stop to consider our disappointments, or even to talk of them; for a more pleasant picture attracts our sight,—the precious love of Jesus. He dwells in us by the word of truth.
What said Christ to the Samaritan woman at Jacob’s well? “If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee living water.” “Whosoever drinketh of this water shall thirst again; but whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.” The water to which Christ referred was the revelation of his grace in his word. His Spirit, his teaching, his love is as a satisfying fountain to every soul. Every other source to which men resort proves unsatisfying; but the word of truth is as cool streams, represented as the waters of Lebanon, which are always satisfying. In Christ is fulness of joy forevermore. The pleasures and amusements of the world are never satisfying, or healing to the soul. But Jesus says, “Whosoever eateth my flesh and drinketh my blood hath eternal life.”
Christ’s gracious presence in his word ever speaks to the soul, representing him as the well of living water to refresh the thirsting. It is our privilege to have a living, abiding Saviour. He is the source of spiritual power in us, and his influence will flow forth in words and actions that will refresh all within the sphere of our influence, begetting in them desires and aspirations for strength and purity, for holiness and peace, for that joy which brings no sorrow with it. Such an experience will be the result of having Christ as an indwelling Saviour.
Jesus says, “Lo, I am with you alway, even unto the end of the world.” He walked once a man on earth, his divinity clothed with humanity, a suffering, tempted man, beset with Satan’s devices. He was tempted in all points like as we are, and he knows how to succor those that are tempted. Now he is at the right hand of God, he is in heaven as our Advocate, making intercession for us. We must always take comfort and hope as we think of this. He is thinking of those who are subject to temptations in this world. He thinks of us individually, and knows our every necessity. When tempted, just say, He cares for me, he makes intercession for me, he loves me, he has died for me. I will give myself unreservedly to him. We grieve the heart of Christ when we go mourning over ourselves as tho we were our own saviour. No; we must commit the keeping of our souls to God as unto a faithful Creator. He ever lives to make intercession for the tried, tempted ones. Open your heart to the bright beams of the Sun of Righteousness, and let not one breath of doubt, one word of unbelief, escape your lips, lest you sow the seeds of doubt. There are rich blessings for us; let us grasp them by faith. I entreat you to have courage in the Lord. Divine strength is ours, and let us talk courage and strength and faith. Read the third chapter of Ephesians. Practice the instruction given. Bear a living testimony for God under all circumstances.

THE LIGHT OF THE NATIONS.

By Mrs. L. D. Avery-Stuttle

BY MRS. L. D. AVERY-STUTTLE.
O Light of the Nations, thy splendor supernal, Still flashes o’er earth with its kindling ray, As it shines from the throne of the Father eternal, And turns the dark night to a glorious day!
O Light of the Nations, how blest and how glorious The bright Star of Bethlehem shone at thy birth! Let me dwell ’neath the blaze of thy Gospel victorious Till folds of thy banner encompass the earth.
O Light of the Nations, how bright was thy dawning, How fair shone thy light in the orient sky, When the bright Sun of Righteousness rose in the morning To glory more fair as the ages go by!
O Light of the Nations, how dark is the hour In Gethsemane’s garden which o’er thee must roll, When darkness and dread, with their terrible power, In blackness and horror encompass thy soul!
But, O, the glad light from thy sepulcher beaming, Which scattered the darkness and terrible gloom! And, O, the bright glory in radiance streaming As Christ, the Redeemer, arose from the tomb!
O Light of the Nations, soon, soon in thy glory Once more thou shalt visit the children of men! O, herald the tidings, proclaim the glad story, The Light of the Nations returneth again!
Battle Creek, Mich.

FOR A TESTING TIME.

“Why be so particular?” is often asked by the young of those who require of them certain duties. “Why is God so particular?” say some would-be easy-going Christians. It is because he wants in each and all of us a character which will stand the test. It may not seem necessary now; it will be all-important sometime. There are testing times for all characters; let that be kept in view when the character is making at all times. This truth is well illustrated by the following from Rev. J. R. Miller:—
Men said the old smith was foolishly careful as he wrought on the great chain he was making in his dingy shop in the heart of the great city. But he heeded not their words, and only wrought with greater painstaking. Link after link he fashioned, and at last the chain was finished and carried away. In time it lay coiled on the deck of a great ship, which sped back and forth on the ocean. There seemed no use for it; for the great anchor was never needed, and the chain lay there uncoiled. So years passed. But one night there was a terrible storm, and the ship was in sore peril of being hurled upon the rocks. Anchor after anchor was dropped, but none of them availed; the chains were broken like threads. At last the mighty sheet-anchor was cast into the sea, and the old chain was quickly uncoiled and run out until it grew taut. All watched to see if it could bear the awful strain. It sank in the wild storm, as the vessel’s weight surged upon it. It was a moment of intense anxiety. The ship, with its cargo of a thousand lives, depended upon this one chain. What now if the old smith had wrought carelessly even on one link of his chain! But he had put honesty and truth and invincible strength into every part of it, and it stood the test, holding the ship in safety until the storm was over and the morning came.

THE SABBATH, THE SUNDAY, THE CHANGE, AND THE RESTITUTION.

By S. O. James

BY S. O. JAMES.
A great crowd of people will suffer some day, Because they're determined to have their own way; Despising the Lord and his righteous decrees, In justice God leaves them to do as they please.
It was written by Him who hath given us breath, That the wages of sin is a terrible death, And yet in the face of His righteous commands, Men will not remember the works of His hands. It was Christ in creation and Christ in the rest. And the day of his resting—the seventh—was blest.
As the sanctified part of the week, it was given, A sign of His power whose home is in heaven. From the mountain of God, in loud thunder tones, It was spoken by Christ and written in stones; It was but a copy he would give in his love, A transcript of that in the temple above. 'Twas the law of the Father, as well as the Son; For both are divine, and their purpose is one; So in mercy he came with the Father's good-will, And thus did the law and the prophets fulfil. And he mentioned the law and did solemnly say That one jot or tittle should ne'er pass away; So he e'er kept it holy, his own Sabbath day, A noble example for us to obey.
But a sorrowful age was at length ushered in, That developed the workings of Paul's “man of sin,” Who exalted himself, and with cruel design, As a mark of his power, hath set up his sign. 'Tis a counterfeit sabbath that God never blest, But used as a work day the same as the rest. 'Tis the church's tradition, and would quite do away With God's fourth commandment and his holy day.
Yet read back in Daniel, and don't be surprised To learn that this work has been well advertised; But in changing the law of Jehovah Most High Remember the truth is exchanged for a lie. And this wretched business may also be seen By reading Ezekiel, chapter thirteen, Where he says of this “man” that he built up a wall, And, lo, others daubed it for fear it would fall. But the mortar don't stick, the wall is unsound; As the prophet declares, it will fall to the ground. In the work of oppression and unrighteous gain Men trample God's law, and his Sabbath profane; And they'll gladly imprison, as soon as they can, Each faithful disciple who stands like a man, For God's present truth, with true Protestant zeal; For the heart of a Pharisee's harder than steel.
This point you will see when we carry you back Through the time of the martyrs, the thumbscrew and rack. When they sought to slay Jesus, the Sabbath's own Lord, Because on the Sabbath he healed by his word, And because like “dumb dogs” they slumbered and slept, There was no loving Christ in the Sabbath they kept. They said that the nation had numbered its days As soon as the people should follow his ways; And, advised by Caiaphas, the chief of the horde, They chose them a robber and murdered the Lord. But the future revealed what the devil obscured— 'Twas ruin, by mad, crazy blindness procured; And as children disease from their parents inherit, Our modern Sanhedrins have caught the same spirit.
No longer the true day loaded down with traditions They bind on the people—'tis not their position. For in pushing his work you must not think it strange That Satan his tactics should cunningly change. And of all subtle acts in his lengthy array The crown of them all is in changing the day; For in keeping the Sunday men think it is meet To trample the true Sabbath under their feet. But the first must be kept (by men it is said), Because on that morning Christ rose from the dead. By a proverb of old they're reproved by the Lord And found to be liars who “add to his word;” For their man-made commandment is generally read, “Thus saith the Lord”—when the Lord hath not said.
Dear reader, I hope you've been trained from your youth To honor Jehovah and seek for his truth. So, by reading the Scriptures with honest intention, You'll see that the Sunday's a pagan invention. And now just a word before we must part: I pray that the Saviour may give you a heart To reject this delusion that's cursing our land, To accept of the truth, and be able to stand. Remember a law will be made in your day Enforcing the Sunday—and you must obey, And receive in your forehead, or else in your hand, The mark of that power that governs the land. And remember when Cæsar has spoken the word, 'Tis enforced by the dungeon, the fagot, or sword. And remember, the fruit of the Spirit is love, 'Tis coupled with wisdom that comes from above; 'Tis no part of its mission to wantonly kill, 'Tis a heavenly passion that “worketh no ill.” Let us worship its Author, and tremble in awe In the presence of Him who has given the law, Creator and Saviour; he gave us our breath, And will soon come in glory to save us from death.
God's great restitution is fairly begun, And the Sabbath its rival will surely outrun; And would-be reformers will learn when too late 'Tis the sign of his power. In the great future state There's a life that is endless—it is this that's at stake— And a portion with liars. Which side will you take? Milford, Iowa.

THE BLESSED HOPE.

By G. W. Rine

BY PROF. G. W. RINE.
Of all the doctrines of the Holy Scriptures, that of the second advent of the world’s Redeemer is most prominently set forth. A genuine Bible Christian would necessarily expect this doctrine to stand out in boldest relief; for into it all other Christian doctrines converge. From the beginning to the close of time the reaping of the harvest of the earth is in progress, and the return of Him who sowed the good seed constitutes the final ingathering of the sheaves. The crowning work of the church militant is the coming of her Lord “in power and great glory.” For the Scriptures declare that it is then that the saints shall “appear with him in glory;” that then shall he “fashion our vile bodies like unto his glorious body;” that then shall this mortal put on immortality, and this corruption, incorruption; that then the righteous will look up and say, “Lo, this is our God; we have waited for him, and he will save us.” Is it not, therefore, natural, is it not sensible and rational, that the true disciple of Christ should look forward to his Lord’s return, with longing, with eager expectancy? Hence every step forward in the work of the Gospel preceding the advent of Jesus in glory, was taken for the sake of that advent—for the sake of the final, eternal deliverance of the redeemed.
Are not the means always subordinate to the end, inasmuch as they exist for the sake of the end? And is not the end or object of the Gospel to save men? And does not the Bible clearly and repeatedly declare that the final, actual salvation of believers is effected by the coming again of Jesus? Note the following assertion, found in the last verse of the ninth chapter of Hebrews: “And unto them that look for him shall he appear the second time without sin unto salvation.”
In view of all this, is it not strange that to so many who profess Christ the doctrine of his advent in glory, with all the holy angels, should be distasteful? Since to the believers Christ is made righteousness, wisdom, sanctification, and redemption, should he not be to them more than father or mother, husband or wife? Since he is their life, should he not be their song and rejoicing, their “all in all”? Loving him supremely, would they not long to be with him? It is patent to every one that a rational being instinctively seeks to enter into personal fellowship with those whom he loves.
When Jesus told his disciples that he was about to depart from them and return to his Father, they, loving him as they did, felt very sorrowful. “Let not your heart be troubled,” said the compassionate Saviour; “I go to prepare a place for you. And if I go to prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also.” Thus he comforted his disciples with the assurance that he would “come again.”
When Jesus finally did ascend to heaven, how wistfully, how longingly, how sorrowfully, the eyes of his disciples followed him until his form disappeared in the azure depth! Instantly two angels were commissioned by the Father of love to come and administer consolation to the bereaved disciples, with the words, “This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven.” Paul declares that “the Lord himself shall descend from heaven with a shout,” and that the dead in Christ shall then be raised, and that they, with the righteous living, should be caught up to meet the Lord in the air; and henceforth they should ever be with the Lord. Observe the significant words with which Paul concludes: “Wherefore comfort one another with these words.” 1 Thess. 4:16–18.
In his letter to Titus, Paul admonishes the church of Christ to live soberly, righteously, in this present world, and then adds: “Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ.” Observe, then, that the “glorious appearing” of Jesus is the “blessed hope” of his followers. Is it surprising that the beloved disciple, in concluding the inspired record, should express his yearning for the consummation of the work of the Gospel in words so sublimely expressive as, “Even so, come, Lord Jesus”?

LAY SERMON ON GIVING.

By Helen A. Steinhauer

BY HELEN A. STEINHAUER.
“Do good, and cast it into the sea; if the fishes do not see it, God will.”—Persian Proverb.
This advice is in striking contrast with the prevalent mode of charitable transactions. The correct thing in the present enlightened age of the world is carefully to record all such in black and white, for the admiration, not merely of contemporaries, but of generations yet to come, the approved preliminary in most cases being a long subscription list, headed by the name of the largest and most influential giver, in hope of stimulating the rest to “go and do likewise” by this insidious appeal to their approbativeness.
Then, when sufficient means have thus been raised for gilding the copper teakettle of the meeting-house kitchen—or whatever other desirable object may chance at the time to lie nearest the philanthropic heart—the soul-cheering intelligence must be duly paraded before an appreciative public by the aid of the press, to say nothing of society statistics, duly reported, chronicled, and carefully preserved, and the effective circulating medium found in the ready clack of feminine tongues, with an accompaniment in rumbling bass by male gossips.
Very little old-fashioned back-door giving is done nowadays, unless it be among the poor, who run to the distressed neighbor with their slender offerings and hearty, “I wish it were more,” while the bliss of being able to do even that much shines in their eyes and beams in their countenances, till the love-seasoned trifle becomes to the recipient worth tenfold more than the far costlier donation doled out to them by the duly appointed “almoner of the Regulation Red-tape Relief Society for Aiding the Really Grateful and Worthy and Destitute Poor.” As surely as “love begets love,” just so surely will loving charity beget loving gratitude.
Not that we would condemn systematic benevolence. Far be that from us. Unquestionably the most far-reaching and judicious charities are those which are thoroughly systematized. And doubtless many persons are enlisted and do valuable service in benevolent corporations who would never lift a finger or give a dime were it left optional with the promptings of their sluggish natures and selfish hearts to do or not to do what Job says he did. (See book of Job 29:16.)
But be the charity private or public, individual or corporate, the prime object should invariably be the good of the beneficiary, while his gratitude, and the praise of lookers-on, should sink out of sight. Perhaps I had best illustrate what I mean by relating an incident very much to the point.
A gentleman who, through confirmed and protracted ill health, had been reduced to want, was kindly and liberally aided by a fraternity. His gratitude was deep and heartfelt—though perhaps not as effusively expressed as might have been the case with some—as months lengthened into years, and their noble generosity still provided food and shelter, and, at one time, even procured him medical skill. But his natural independence and (be it whispered) some of the attendant circumstances which ever make it less blessed to receive than to give, rendered him superlatively grateful to the Giver of all good, when, tardy health returning, he was enabled once more to earn his own bread and be his own master.
Several years of self-supporting life had quietly slipped away, when a member of the fraternity, accidentally meeting him, took occasion pleasantly to remind him of past favors, and suggested that he publicly acknowledge and express gratitude for the same.
With startled look the man replied, “I have again and again expressed my gratitude in the past.”
“Yes,” answered his benefactor, “to single individuals, but not to the fraternity as a whole.”
Comment is needless. We would do well to discourage in ourselves a morbid thirst for thanks, remembering that the bread of dependence is to the recipient but bitter eating at the best. Therefore let us rather “do good and cast it into the sea.” What “if the fishes do not see it, God will;” which we reverently supplement with the words of the divine Master, “And thy Father which seeth in secret will reward thee openly.”
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