Signs of the Times, Vol. 8, No. 40. (10/26/1882)

Signs of the Times

Oct 26, 1882

Seventh-day Adventist Missionary Society · Oakland, California · Oct 26, 1882

Bible Sanctification.

By Mrs. E. G. White

BY. MRS. E. G. WHITE.

DANIEL IN THE LIONS' DEN.

WHEN Darius took possession of the throne of Babylon, he at once proceeded to re-organize the government. He "set over the kingdom a hundred and twenty princes;" "and over these, three presidents; of whom Daniel was first." And "Daniel was preferred above the presidents and princes, because an excellent spirit was in him; and the king thought to set him over the whole realm." The honors bestowed upon Daniel excited the jealousy of the leading men of the kingdom. The presidents and princes sought to find occasion for complaint against him. "But they could find none occasion nor fault; forasmuch as he was faithful, neither was there any error or fault found in him."

What a lesson is here presented for all Christians. The keen eyes of jealousy were fixed upon Daniel day after day; their watchings were sharpened by hatred; yet not a word or act of his life could they make appear wrong. And still he made no claim to sanctification; but he did that which was infinitely better,—he lived a life of faithfulness and consecration.

The more blameless the conduct of Daniel, the greater was the hatred excited against him by his enemies. They were filled with madness because they could find nothing in his moral character or in the discharge of his duties, upon which to base a complaint against him. "Then said these men, We shall not find any occasion against this Daniel, except we find it against him concerning the law of his God." Three times a day, Daniel prayed to the God of Heaven. This was the only accusation that could be brought against him.

A scheme was now devised to accomplish his destruction. His enemies assembled at the palace, and besought the king to pass a decree that no person in the whole realm should ask anything of either God or man, except of Darius the king, for the space of thirty days, and that any violation of this edict should be punished by casting the offender into the den of lions. The king knew nothing of the hatred of these men toward Daniel, and did not suspect that the decree would in any way injure him. Through flattery they made

the monarch believe it would be greatly to his honor to pass such an edict. With a smile of Satanic triumph upon their faces, they come forth from the presence of the king, and rejoice together over the snare which they have laid for the servant of God.

The decree goes forth from the king. Daniel is acquainted with the purpose of his enemies to ruin him. But he does not change his course in a single particular. With calmness he performs his accustomed duties, and at the hour of prayer he goes to his chamber, and with his windows open toward Jerusalem, he offers his petitions to the God of Heaven. By his course of action he fearlessly declares that no earthly power has the right to come between him and his God, and tell him to whom he should or should not pray. Noble man of principle! he stands before the world to-day a praiseworthy example of Christian boldness and fidelity. He turns to God with all his heart, although he knows that death is the penalty for his devotion.

His adversaries watch him an entire day. Three times he has repaired to his chamber, and three times the voice of earnest intercession has been heard. The next morning the complaint is made to the king that Daniel, one of the captives of Judah, has set at defiance his decree. When the monarch heard these words, his eyes were at once opened to see the snare that had been set. He was sorely displeased with himself for having passed such a decree, and labored till the going down of the sun to devise a plan by which Daniel might be delivered. But the prophet's enemies had anticipated this, and they came before the king with these words: "Know, O king, that the law of the Medes and Persians is, that no decree nor statute which the king establisheth may be changed.

"Then the king commanded, and they brought Daniel, and cast him into the den of lions. Now the king spake and said unto Daniel, Thy God, whom thou servest continually, he will deliver thee." A stone was laid upon the mouth of the den and sealed with the royal seal. "Then the king went to his palace, and passed the night fasting; neither were instruments of music brought before him; and his sleep went from him."

Early in the morning, the monarch hastened to the den of lions, and cried, "Daniel, O Daniel, servant of the living God, is thy God, whom thou servest continually, able to deliver thee from the lions?" The voice of the prophet was heard in reply, "O king, live forever. My God hath sent his angel, and hath shut the lions' mouths, that they have not hurt me; forasmuch as before him innocency was found in me; and also before thee, O king, have I done no hurt.

"Then was the king exceeding glad for him, and commanded that they should take Daniel up out of the den. So Daniel was taken up out of the den, and no manner of hurt was found upon him, because he believed in his God." Thus was the servant of God delivered. And the snare which his enemies had laid for his destruction proved to be their own ruin. At the command of the king they were cast into the den, and instantly devoured by the wild beasts.

DANIEL'S PRAYER.

As the time approached for the close of the seventy years' captivity, Daniel's mind became greatly exercised upon the prophecies of Jeremiah. He saw that the time was at hand when God would give his chosen people another trial; and with fasting, humiliation, and prayer, he importuned the God of Heaven in behalf of Israel, in these words: "O Lord, the great and dreadful God, keeping the covenant and mercy to them that love him, and to them that keep his commandments; we have sinned, and have committed iniquity, and have done wickedly, and have re-

belled, even by departing from thy precepts and from thy judgments; neither have we hearkened unto thy servants the prophets, which spake in thy name to our kings, our princes, and our fathers, and to all the people of the land."

Daniel does not proclaim his own fidelity before the Lord. Instead of claiming to be pure and holy, this honored prophet humbly identifies himself with the really sinful of Israel. The wisdom which God had imparted to him was as far superior to the wisdom of the great men of the world as the light of the sun shining in the heavens at noonday is brighter than the feeblest star. Yet ponder the prayer from the lips of this man so highly favored of Heaven. With deep humiliation, with tears and rending of heart, he pleads for himself and for his people. He lays his soul open before God, confessing his own unworthiness, and acknowledging the Lord's greatness and majesty. What earnestness and fervor characterize his supplications! The hand of faith is reached upward to grasp the never-failing promises of the Most High. His soul is wrestling in agony. And he has the evidence that his prayer is heard. He knows that victory is his. If we as a people would pray as Daniel prayed, and wrestle as he wrestled, humbling our souls before God, we should realize as marked answers to our petitions as were granted to Daniel. Hear how he presses his case at the court of Heaven:—

"O my God, incline thine ear, and hear; open thine eyes, and behold our desolations, and the city which is called by thy name; for we do not present our supplications before thee for our righteousnesses, but for thy great mercies. O Lord, hear; O Lord, forgive; O Lord, hearken and do; defer not, for thine own sake, O my God; for thy city and thy people are called by thy name. And whilst I was speaking and praying and confessing my sin and the sin of my people, . . . . even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation."

As Daniel's prayer is going forth, the angel Gabriel comes sweeping down from the heavenly courts, to tell him that his petitions are heard and answered. This mighty angel has been commissioned to give him skill and understanding,—to open before him the mysteries of future ages. Thus, while earnestly seeking to know and understand the truth, Daniel was brought into communion with Heaven's delegated messenger.

The man of God was praying for the blessing of Heaven upon his people, and for a clearer knowledge of the divine will. The burden of his heart was for Israel, who were not, in the strictest sense, keeping the law of God. He acknowledges that all their misfortunes have come upon them in consequence of their transgressions of that holy law. He says, "We have sinned, we have done wickedly. . . . Because for our sins and for the iniquities of our fathers, Jerusalem and thy people are become a reproach to all that are about us." The Jews had lost their peculiar, holy character as God's chosen people. "Now therefore, O our God, hear the prayer of thy servant, and his supplications, and cause thy face to shine upon thy sanctuary that is desolate." Daniel's heart turns with intense longing to the desolate sanctuary of God. He knows that its prosperity can be restored only as Israel shall repent of their transgressions of God's law, and become humble, faithful, and obedient.

In answer to his petition, Daniel received not only the light and truth which he and his people most needed, but a view of the great events of the future, even to the advent of the world's Redeemer. Those who claim to be sanctified while they have no desire to search the Scriptures, or to wrestle with God in prayer for a clearer understanding of Bible truth, know not what true sanctification

is.

Daniel talked with God. Heaven was opened before him. But the high honors granted him were the result of humiliation and earnest seeking. All who believe with the heart the word of God will hunger and thirst for a knowledge of his will. God is the author of truth. He enlightens the darkened understanding, and gives to the human mind power to grasp and comprehend the truths which he has revealed.

Upon the occasion just described, the angel Gabriel imparted to Daniel all the instruction which he was then able to receive. A few years afterward, however, the prophet desired to learn more of subjects not yet fully explained, and again set himself to seek light and wisdom from God.

"In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, . . . Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz. His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in color to polished brass, and the voice of his words like the voice of a multitude."

This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. No less a personage than the Son of God appeared to Daniel. Our Lord comes with other heavenly messenger to teach Daniel what would take place in the latter days.

The great truths revealed by the world's Redeemer are for those who search for truth as for hid treasures. Daniel was an aged man. His life had been passed amid the fascinations of a heathen court, his mind cumbered with the affairs of a great empire. Yet he turns aside from all these to afflict his soul before God, and seek a knowledge of the purposes of the Most High. And in response to his supplications, light from the heavenly courts was communicated for those who should live in the latter days. With what earnestness, then, should we seek God, that he may open our understanding to comprehend the truths brought to us from Heaven.

"And I Daniel alone saw the vision; for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. . . . And there remained no strength in me; for my comeliness was turned in me into corruption, and I retained no strength." All who are truly sanctified will have a similar experience. The clearer their views of the greatness, glory, and perfection of Christ, the more vividly will they see their own weakness and imperfection. They will have no disposition to claim a sinless character; that which has appeared right and comely in themselves will, in contrast with Christ's purity and glory, appear only as unworthy and corruptible. It is when men are separated from God, when they have very indistinct views of Christ, that they say, "I am sinless; I am sanctified."

Gabriel now appeared to the prophet, and thus addressed him: "O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright; for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, 'Fear not, Daniel; for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words.'"

What great honor is shown to Daniel by the Majesty of Heaven! He comforts his trembling servant, and assures him that his prayer has been heard in Heaven. In answer to that fervent petition, the angel Gabriel was sent to affect the heart of the Persian king. The monarch had resisted the impressions of the Spirit of God during the three weeks while Daniel was fasting and praying, but Heaven's Prince, the Archangel, Michael, was sent to turn the heart of the stubborn king to take some decided action to answer the prayer of Daniel.

"And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And behold, one like the similitude of the sons of men touched my lips . . . . and said, O man greatly beloved, fear not; peace be unto thee; be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my Lord speak; for thou hast strengthened me." So great was the divine glory revealed to Daniel that he could not endure the sight. Then the messenger of Heaven vailed the

brightness of his presence and appeared to the prophet as "one like the similitude of the sons of men." By his divine power he strengthened this man of integrity and of faith, to hear the message sent to him from God.

Daniel was a devoted servant of the Most High. His long life was filled up with noble deeds of service for his Master. His purity of character, and unwavering fidelity, are equaled only by his humility of heart and his contrition before God. We repeat, The life of Daniel is an inspired illustration of true sanctification.

THE PILGRIMS.

WHAT! nearly home? The sun is sinking fast; Around us rise the mountains dim and vast; And lo! like mighty sentinels they stand To guard the borders of the promised land!

Longer and longer seemed the toilsome way, Touched by the sunlight of the waning day; We feared the night; our souls were sore distressed, And yet—God knew that we were near our rest.

Behind us lie the deserts bleak and bare, The valleys haunted by the fiend Despair, The flowers whose sweetness was a poisoned breath, The groves where chilly shadows harbored death.

Before us, shining through the sun-gilt mist, The vision of the great evangelist, The heritage of all the saints in light, Jerusalem the Golden, meets our sight.

—Selected.

Development of Religion among the Jews

By Daniel Cary

In an argument presenting circumstantial evidences, the attempt is not to demonstrate the truth of Christianity, but to point out an array of facts which accord well with the view that the New Testament writers wrote the truth, and which do not accord so well with any other view. The remarks to be made in this chapter will partake of this character. They will present facts which, as it appears to me, accord well with the claim continually put forth in the Old Testament, that this scheme was of divine origin; and which do not accord so well with any other view.

1. The first of these remarks is suggested by the relation between the general enlightenment of the various nations and tribes of men and their religions, as pointed out by those who have made this subject a special study, and referred to by Colonel Ingersoll. In an address on the “Social and Religious Condition of the Lower Races of Man,” Sir John Lubbock says, “Every increase in science—that is, in positive and ascertained knowledge—brings with it an elevation of religion.” Colonel Ingersoll says, “The savage, as he emerges from a state of barbarism, gradually loses faith in his idols of wood and stone, and in their place puts a multitude of spirits. As he advances in knowledge he generally discards the petty spirits, and in their stead believes in one, whom he supposes to be infinite and supreme.” In the passage quoted in the previous chapter he says, “No god was ever in advance of the nation that created him.”

It will not be questioned on the one hand that the Phœnicians, Greeks, and Romans were greatly superior to the Jews in general advancement in knowledge, nor on the other that the Jews were greatly superior to the Phœnicians, Greeks, and Romans in religion. It has been very properly said that “the Jews were men in religion, and children in everything else.”

Here is a religion superior to the religions found among the most enlightened men of that period. Was it created by the men of that inferior nation? I do not insist on making the most exacting use of the premises furnished by these writers; but here is a state of things that accords well with the claim put forth in the Old Testament, that the origin of its religion was superhuman.

2. “History repeats itself.” This adage is well worn; and it is not more true in anything else than in religion. What has happened in one barbarous tribe, or semi-barbarous tribe, has happened, substantially, in another barbarous tribe, or semi-barbarous tribe, the differences being differences of form rather than of substance; but in the scheme for uprooting idolatry we meet something that has not repeated itself. Nothing like it has ever appeared at any other period of time, or in any other part of the world.

3. The view likely to be taken by those who do not admit the claim to divine origin is, that there was in the Jews a tendency to develop a more elevated conception of God than was gained by other nations. This view has been taken by some writers on Jewish history.

There is advancement in the religious and moral ideas of the mass of the people to be found in the Old Testament; but the manner in which this advancement is made is in sharp contrast with the manner in which that advancement is made which results from an inherent tendency, or trait of character. The manner in which the Jews advanced to religious conceptions superior to the religious conceptions of the rest of mankind may be contrasted with the manner in which the Anglo-Saxon race, having an inherent love of liberty, have advanced to the freedom now enjoyed in England and the United States.

Early English history displays the people not only in the fetters of ignorance, but with very insufficient defenses of their personal and political rights. Through various struggles and by various steps they secured one right after another, till in 1215 the Great Charter, considered the “basis of English liberty,” was obtained. The force of the sentiment which demanded the Great Charter, and the amount of the struggle to secure it, have been under-estimated, on account of the belief that it was wrenched from a feeble king. Green’s “History of the English People” says: “The closer study of John’s history clears away the charges of sloth and incapacity with which men tried to explain the greatness of his fall. The awful lesson of his life rests on the fact that it was no weak and indolent voluptuary, but the ablest and most ruthless of the Angevins, who lost Normandy, became the vassal of the pope, and perished in a struggle of despair against English freedom.”

From this it appears that the Great Charter was secured because the aspirations for freedom were irrepressible. These aspirations were held in check by such barriers as a powerful and selfish king could erect; but the barriers gave way before them. Whatever declaration of rights, whatever security against encroachments upon those rights, appeared in the Great Charter and became part of the English Constitution, that declaration and those securities appeared in the midst of the struggle to obtain them, instead of being found in existence at some previous period. Each succeeding step has been taken in a similar way.

Looking at the results at length reached in the Constitutions of England and the United States—the declarations of rights and the means provided to secure them—and at the same time looking at the statement of religious conceptions contained in the writings of Moses, and the provision of means which should at length make those religious conceptions the property of the mass of the people throughout the Jewish nation, we shall say that if the present Constitutions of England and the United States had been found in existence at the dawn of English history, and the reluctant people had only with the lapse of succeeding centuries been goaded forward to accept the freedom for which such explicit provision had been made at the beginning, then we could compare the advancement in freedom in the one case with the advancement in religion in the other, pointing out their resemblances; but as the case actually stands we can only contrast the advancement in freedom with the advancement in religion, pointing out their differences.

The exalted conception of God to which the Jews were to be led, appears in the first sentence of the Bible: “In the beginning God created the heaven and the earth;” and no feature of the scheme for the elimination of idolatry is wanting in the writings of Moses taken separately from the rest of the Old Testament. If prophecy was used by later writers, so also it was used by Moses. If miracles are claimed to have been performed by later prophets, so also they are claimed to have been performed by Moses. . . . It is certain that the scheme for the elimination of idolatry was not the gradual growth of centuries. If it is of merely human origin it sprang fully equipped from the brain of Moses, as Minerva was fabled to have sprung fully armed from the brain of Jupiter.—Circumstantial Evidences of Christianity, by Daniel Cary.

Judge Kent’s Burglary Verdict

A GOOD story is told of Judge Kent, the well-known jurist. A man was indicted for burglary, and the evidence on the trial showed that his burglary consisted in cutting a hole through a tent in which several persons were sleeping, and then projecting his head and arm through the hole, and abstracting various articles of value. It was claimed by his counsel that, inasmuch as he never actually entered into the tent with his whole body, he had not committed the offense charged, and must, therefore, be discharged. Judge Kent, in reply to this plea, told the jury that, if they were not satisfied that the whole man was involved in the crime, they might bring in a verdict of guilty against so much of him as was thus involved. The jury, after a brief consultation, found the right arm, the right shoulder, and the head of the prisoner guilty of the offense of burglary. The judge sentenced the right arm, the right shoulder, and head to imprisonment with hard labor in the state-prison for two years, remarking that as to the rest of the man's body he might do with it what he pleased.

The Necessity of Play.

By Hope Ledyard

We all find out, sooner or later, that an idle life is a miserable one, yet too many of us strive hard to love work for itself, instead of understanding at the outset that the end of work is to enjoy leisure. We would be far more successful with our children if we took care not only to teach them how to work, but to show them what a zest this very work gives their play.

I hold that children too soon forget how to play in this nineteenth century; and as for men and women—they need play, recreation, badly enough, but how few of us know how to get it! I do not know that much can be done for those who are in middle life; when tired from hard study, they take up light literature; when feeling the need of exercise, they go for a sober walk, carrying their perplexities and cares with them, and come back a little more tired than they started.

Would that men took the Bible, at least Christ's sayings, more literally! There is such a world of every-day physical happiness as well as spiritual blessing in his warning, "Except ye be converted (that is, turned around, changed) and become as little children, ye shall not enter the kingdom of Heaven." Now what can be nearer pure heavenly happiness than that enjoyed by a healthy, happy child, as he runs and leaps, delighting in God's free sunshine, the glorious sky and delightful invigorating wind? A few grown people know what it is to enjoy a run, to forget all cares and troubles in the very joy of living on God's beautiful earth, and so, at times, playing like children, find that kingdom which is "within you." But too many could not understand such a simple matter as a race, or an hour's skating, or a battle with the surf giving one perfect happiness.

Now, as I have said, we can't do much for such people, but we mothers can do very much in bringing up our children to regard good play as nearly as holy and pleasant an offering to God as honest, faithful work. We should share our children's sports, and, though it may be anything but play to us at first, we shall find it not only a wonderful help in winning our children's hearts, but the effort will save us many a doctor's bill. Is it any wonder that your little daughter of twelve or thirteen begins to stoop and look languid and pale, when a game of romps is only enjoyed by "children," and the wonderful feeling of womanhood is drawing her, in spite of her longings for "fun," to copy her mother—her ideal (how can we thank God enough that this is so?) of all that is lovely? Join in the romps yourself, if it is only in the way I saw a weakly, delicate woman romp with her boys,—by sitting in a corner and trying to catch them as they ran past her chair,—and you will see the girl's roses blooming again, and will hear less querulousness in her voice.

Boys, too, need to be guided a little as to play. Teach them how to form clubs, study up Lacrosse, if you are happy enough to live near open fields, and take time to make uniform caps and shirts for the boys—not only your boy, but for a friend or so. One hour of work, trying to give pleasure to your children's friends, will teach them more of true charity and benevolence than all the talk in the world. "I've got the best mother in the block," said a little chap the other day; and when the other boys demanded proof, he pointed proudly to the flag she had made for the "company," the epaulettes that adorned every one of the squad, and announced triumphantly, "And she's a-bakin' gingerbread for the hull of us. Any of your mothers done that?"

I wish some one with the tongue of an angel could show mothers what opportunities they are losing. I meet women in the streets, day after day, who have boys of eight, ten, or twelve, or girls from six to sixteen, and yet these mothers are alone. How often do you see a young mother with her boy of twelve, and younger ones hanging about her? and what a beautiful sight every one finds it when they do see it!

I remember, when a girl at school, having as a subject of composition, "Which is the Greater Incentive to Industry, the Fear of Punishment or the Hope of Reward?" How my young teacher must have smiled as she read my closing sentence: "I can't tell very well, as I always have the fear of punishment, but my children are going to have the hope of reward!" But now, a happy mother, with my boys about me, I endorse that girlish resolution. The hope of a hearty romp, a long, delightful walk, with "a penny round" for candy, has swept my sitting-room, cleaned our door-yard, made a quiet, faithful nurse of a very unquiet little six-year-old, and helped me out of so many difficulties that I wonder more mothers do not try to meet the great necessity that exists among us all for play.—Hope Ledyard, in S. S. Times.

THE OLD EARTH.

OLD Mother Earth is wan and pale; Her face is wrinkled sore; Her locks are blanched; her heart is cold; Her garments stiff with gore; With furrowed brow, and dim, sad eyes, With trembling steps and slow, She marks the course that first she trod, Six thousand years ago!

The Earth is old, the Earth is cold, She shivers and complains; How many winters, fierce and chill, Have racked her limbs with pains? Drear tempests, lightning, flood, and flame, Have scarred her visage so, That scarce we deem she shone so fair Six thousand years ago!

Yet comely was the youthful Earth, And lightly tripped along To music from a starry choir, Whose sweet celestial song Through Nature's temple echoed wild, And soft as streamlets flow, While sister spheres replied with her, Six thousand years ago!

And many happy children there Upon her breast reclined; The young Earth smiled with aspect fair; The heavens were bright and kind; The azure cope above her head In love seemed bending low; Oh, happy was the youthful Earth Six thousand years ago!

Alas! those children of the Earth With hate began to burn, And murder stained her beauteous robes, And bade the young Earth mourn; And ages, heavy ages, still Have bowed with gathering woe The form of her whose life was joy Six thousand years ago!

Old Earth! drear Earth! thy tender heart Bewails thy chosen ones; Thou look'st upon the myriad graves That hide their gathered bones; For them, by day and night, thy tears Unceasingly must flow; Death chilled the fountain-head of life, Six thousand years ago!

Weep not in bitter grief, O Earth! Weep not in hopelessness! From out the heavens "a still small voice" Whispers returning peace. Thy tears are precious in the sight Of One who marks their flow, Who purposes of mercy formed Six thousand years ago!

Thy chosen ones shall live again, A countless, tearless throng, To wake creation's voice anew, And swell the choral song. Go, Earth! go wipe thy falling tears, Forget thy heavy woe; Hope died not with thy first-born sons, Six thousand years ago!

—Selected.

The Brevity of Life.

By William C. Richardson

"Our days are as a hand-breadth." "They are swifter than a weaver's shuttle." "They are passed away as the swift ships, as the eagle that hasteth to the prey." These and many other striking figures are employed by the sacred writers to illustrate the brevity of human life. "For what is our life?" says an inspired apostle. "It is even a vapor that appeareth for a little time, and then vanisheth away." The three-score years and ten which constitute the great sum of our days are sometimes exceeded; but a thousand times more frequently man's life falls short of that number. It is certain, indeed, that the average length of man's life is not more than thirty years. Death performs his work with amazing celerity. His foot is never at rest, and his hand is never relaxed from its grasp of the destroying dart. If the population of the globe be taken at thirteen hundred millions, and thirty years as the average duration of human life, then death claims at least four-score victims for every passing minute of time. In a less interval than the beat of the clock, somewhere some heart ceases to beat. Are not the words of the psalmist as true as they are terrible, "Thou carriest them away as with a flood?" What a mighty flood of life ebbs every twelve hours to flow no more, from the nearly three-score thousand hearts stricken pulseless and cold in that brief interval! And such is man's life at the best; a vanishing cloud; a curling smoke; a bubble on the wave; a breath on the crystal; a shadow; a dream!— William C. Richardson, in Chicago Standard.

The greatest joy of life is in the presence of God.

"A Talent for Prayer."

By Ellet Joseph Waggoner

How often we hear an expression similar to the above. Such a one, people say, is remarkably gifted in prayer; he has a talent for prayer; or he is so eloquent in prayer. There is no doubt that such expressions as these have done a great amount of harm. Young and timid persons, or those of little Christian experience, are led by them to think that they cannot offer an acceptable prayer. They become discouraged at their own short, broken sentences, and imagine that they cannot pray at all, or at any rate, not in public. Such a conclusion is wrong, for there is no one who cannot and ought not to pray in public, at proper times; and the ill considered statements of many persons, concerning prayer, are very often the reason why some neglect this duty.

It depends entirely on the purpose for which the prayer is offered, whether it needs to be eloquent or not. The minister of whom it was said that he "made the most beautiful prayer ever delivered to a Boston audience," probably gained the object for which he prayed—the applause of his hearers,—but it is doubtful if his prayer was of any real value. If the object of prayer were to please the people, then only the well-educated, and those of ready speech, should pray. But this is not the object of prayer. Prayer is simply the making known of our wants to God, with the request that they be satisfied. If any person really feels the need of help, he can pray. If he does not feel the need of help, his so-called prayer is only mockery. The child who is very hungry asks its parent for food in the fewest words possible. He uses no unnecessary language. So it should be with the one who desires blessings from God. We are told that we are not heard for our much speaking.

A real talent for prayer, then, is the ability to feel that we really need the help which God alone can give, and to know just what things we need. He who is in this condition cannot easily keep from praying if he would. The mere words of prayer are subordinate to this. Having this earnest desire in the heart, there are just two things necessary to insure an answer to the prayer, no matter how short and faltering it may be. Paul gives one: "For he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him." The other is given by David: "The sacrifices of God are a broken spirit; a broken and a contrite heart, O God, thou wilt not despise." E. J. W.

Hope Laid Up for You in Heaven.

By Paul Baynes

If an Englishman should sojourn in France and had great treasure to receive, would he not choose rather to have it paid him at the Exchange in his own country than to have it there, far from his home, and stand to the hazard of transporting it? So it fareth with us: it is safer that our wealth should be paid us in heaven, our own country, than here where we are but strangers wayfaring for a season. This is a comfort against all present necessities which the saints know. Though an heir know much hardship, yet this doth stay him up. "Well," thinks he, "I shall come to my lands one day." Children will wear homely clothes more contentedly when they think they have better laid up in their mother's chests.

—Paul Baynes, 1634.

Moral Independence

THE moment a man parts with moral independence; the moment he judges of a duty, not from the inward voice, but from the interest and will of a party; the moment he commits himself to a leader or party, and winks at evil because divisions would hurt the cause; the moment he shakes off his particular responsibility because he is but one of the thousand or million by whom the evil is done, that moment he parts with his moral power. He is shorn of the energy of a single-hearted faith in the right and true.

Charity Deferred Until Death

He that defers his charity till he is dead is, if rightly weighed, more liberal of another man's riches than his own.

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