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Signs of the Times, Vol. 10, No. 37.

Happy and Unhappy Homes
Earlier text: Happy and Unhappy Homes

The Righteousness of the Nations.

By I. I. L.

THE prophet Isaiah said of his nation: "We are all as an unclean thing, and all our righteousnesses are as filthy rags." What he said of his nation then, can be well said of all nations today. If Israel, the nation chosen of God, and to which his law was directly given, with the outward and visible manifestation of his power; and after being led into covenant with God and thereby into the way of righteousness; if then Israel was destitute of righteousness, what can be said of the nations of the earth to-day in this respect? If the righteousness of the Hebrew nation, with all their appointed worship, was as filthy rags, who can say that any of the Gentile nations are now in a better condition, morally and spiritually? Where is there one to-day nearer the standard of righteousness than the prophet's nation?
But while the prophet spoke thus of his nation, he did not affirm that there were no righteous persons therein. Not long before this God told another prophet that there were then in the nation seven thousand who had not bowed the knee to the image of Baal. There might have been as many in the days of Isaiah as in those of Elijah, who were righteous, not having departed from God. But this number was small when compared with that composing the nation.
The declarations of Christian teachers to-day are greatly in contrast with the language of the great prophet of Israel respecting the moral condition of his people. They speak of the Christian world as being far in advance in righteousness of any former nation or age. They each impute righteousness to their own nation as a nation, not feeling as the ancient prophet did when he uttered the words we have quoted respecting Israel.
The inquiry may be made, Are the so-called Christian nations of to-day regarding God and his laws with more reverence and filial obedience than did the Jews? If the righteousness of that nation was as filthy rags, what is the righteousness of our own nation to be compared to? What law of God did the Israelites violate that is not at this time disregarded? They broke the Sabbath, but not more than it is now disregarded. Nor did the nation of Israel break other laws of God more than they are now violated by the Christian nations of the earth. Covetousness, fraud, theft, robbery, murder—crimes of every degree, are as prevalent now as they were in the darkest days of the Jewish nation. Surely, then, we may say with the good prophet: "We are all as an unclean thing, and all our righteousnesses are as filthy rags."
But when will the opposite of this be said as truthfully as this can now be uttered with regard to our nation and people? Can we reasonably look for a national righteousness—a time when this language of the prophet will not be applicable to the American nation? Where are the indications of the approach of such a day? —I. I. L., in World's Crisis.

No Neutral Ground with Christ

In the matter of our relations to Christ there is no neutral ground. Every man in the world is a Christian or he is not a Christian. He is either a friend to Christ or he is an enemy to him. He must be either the one thing or the other. Jesus' own words are, "He that is not with me is against me, and he that gathereth not with me scattereth abroad." "Choose ye this day whom ye will serve."

Submitting to Our Blessings

MR. PEABODY one day came in from a walk. His wife said to him, "I have been thinking of our situation, and have determined to be submissive and patient." "Ah!" said he, "that is a good resolution; let us see what we have to submit to. I will make a list of our trials. First, we have a home—we will submit to that. Second, we have the comforts of life—we will submit to that. Thirdly, we have each other. Fourthly, we have a multitude of friends. Fifthly, we have God to take care of us." "Pray stop," said she, "I will say no more about submission."

The Death of Christ

The death of Christ was, to us, a very important event. It makes our salvation possible; and it now depends upon us, with his help, to make it sure.

Wasted Opportunities.

By W. N. Glenn

THIS is a world of opportunities. Great attainments were placed within the reach of the first man whom God created, both before and after his fall. Though "sin entered into the world and death by sin," yet man was not peremptorily cut off from the possibilities which his Creator designed for him. There was, and is still, held out to him the opportunity of doing good in this world, and of receiving the reward of a crown of life in the world to come. This grace was extended to the whole human race (see John 3:16; 2 Pet. 3:9), purely as an act of mercy, and constitutes the one grand opportunity of a race of criminals doomed to death. How strange that so large a majority, or that even one, should scorn to accept the priceless gift!
But aside from the general offer of salvation, which the unconverted world is constantly ignoring or neglecting, attention is called to the low estimate often placed by God's professed followers upon the honors in store for them. All along the shores of the stream of time are strewn the wrecks of golden opportunities which have been slighted, or despised, or wasted by those who have essayed to serve God, and whom he would have delighted to honor had they been faithful. Conspicuous in the picture is the ignominious fall of the Israelites whom the Lord so wonderfully delivered from Egypt, and would have personally led into the promised land but for their lack of faith in his word. Had they appreciated their opportunity, and the great honor of God's immediate presence and wonderful providence, not one would have fallen in the wilderness; all would have enjoyed the full blessing of the land of promise.
By way of individual illustration, there is no case more conspicuous than that of Saul, the first king of Israel. The Lord had chosen him, and promoted him from a humble peasant to be ruler over all his people. So far as earthly honor was concerned, there was no higher place. In addition to his kingship, the Lord bestowed upon him the Spirit of prophecy. Was ever a man better prepared for doing good, or had one ever a more important field in which to exercise his powers? But he failed to rightly esteem his opportunities, or to realize his responsibility to the One who had so highly favored him. Consequently, the Lord forsook him, his life proved a failure, and he came to an inglorious end.
And what shall we say of Solomon, to whom was given wisdom and riches and honor, above all of his predecessors or successors? With all these qualifications, and the privilege of building the magnificent house of the Lord, he finally turned away after false gods. The Lord had warned Israel not to intermarry with other nations, "for surely they will turn away your heart after their gods." Yet Solomon did not heed the warning, and, just as the Lord had said, when he was old "his wives turned away his heart after other gods." Had he rightly valued his opportunities in earlier years, and used his wealth and position only in honor of Him who had bestowed them, he would not have been led astray in his old age. Speaking of this noted failure amid such favorable surroundings, Dr. Adam Clarke remarks: "How few proofs does his life give that the gracious purpose of God was fulfilled in him. He received much, but he would have received much more had he been faithful to the grace given. No character in the Sacred Writings disappoints us more than the character of Solomon."
Another instance of wasted privileges comes prominently to view in the case of Judas Iscariot. Called by the Messiah to be one of his personal companions during his public ministry, the full measure of this precious opportunity cannot be computed. With the example and teachings of the Saviour constantly before him, and the many assurances of the great reward of faithfulness in his all-important mission, his apostasy must always be an astonishment. No one, even the bitterest enemy of Christ and the Christian name, ever has a sympathetic word for the traitor. Even his confession and remorse availed him naught. With the honor and reward of an apostle of Christ within his grasp, he ended his career in the direst shame.
But how many thousands who will readily acknowledge the folly of Saul, and of Solomon, and of Judas, and many others who might be named, will fail to see wherein they may be doing the same things themselves. Thousands who profess the Christian name to-day are being blindly led by the blind, when they might as well enjoy the leadings of the Holy Spirit in the way of light and truth. No generation upon the earth was so profusely surrounded with opportunities of learning truth and doing good as the present. Is it possible, with all the examples of the past in view, that they will, like ancient Jerusalem, fail to recognize the things that belong to their peace? These things, says the apostle, "were written for our admonition."
But some claim to be expecting that soon the Lord will come to redeem his people and take "vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ." If this be true (and there is no doubt that it is), here is opportunity for all. Suppose it is the eleventh hour; "Go work in my vineyard," saith the Lord, "and whatsoever is right, that shall ye receive." Do any feel that the illustrations of this article do not apply to them, because they have not been called to govern a kingdom, or personally to take part with the Lord in his earthly ministry? Let them not despise "the day of small things." The opportunity to sit with Christ in his throne, and to walk with him throughout eternity is before every overcomer. The prize may be lost by the neglect of apparently small duties as well as by failing to rule a kingdom acceptably. It may be won by the humblest servant, as well as by the most honored leader. "Thou hast been faithful over a few things, I will make thee ruler over many things." Many a humble disciple will gain eternal life through ministering to the needy in the name of his Master, who would utterly fail if intrusted with the management of a kingdom, or even with the charge of a church. "He that ruleth his spirit is better than he that ruleth a city." Then "whatsoever thy hand findeth to do, do it with thy might," for failure in the end will be simply the result of wasted opportunities.
W. N. GLENN.

Why He Trusted Him.

SOME fifty years ago a gentleman from one of the Southern States was obliged, on a journey, to pass through the then wild region now known as West Virginia. He was an avowed infidel, often saying that Christianity was false, and would ultimately lose its influence and die out. He had been advised to make a certain part of his journey by day, as at night the region spoken of was unsafe. But being delayed, he was on his way through this very region when night overtook him.
Approaching a small cabin, and inquiring where he was, he found, to his dismay, that he was in the very neighborhood he had been warned to avoid; but thinking it as dangerous to go back as forward, he determined to stop where he was. So he entered the hut, in which there was only a woman, and among the rude furniture saw knives that to his eyes looked very large, and guns enough for many assailants.
Before long the cottager himself came in, a rough mountaineer, and in a frank but uncouth manner welcomed the stranger, who quietly took a seat. When supper was ready, they asked him to draw up and eat with them; but as his appetite was spoiled by his anxiety and fear, he declined, saying he was not hungry. After supper and a long silence, as he expressed a desire to rest, the cottager replied:—
"You can lie down wherever you like on the floor there. I am sorry I haven't anything better to offer you. But we always, before we go to sleep, read a chapter in this book," taking down a Bible, "and ask God to take care of us through the night."
The stranger's relief from anxiety and fear was instantaneous. The book which he had often ridiculed and opposed he at once felt was the guarantee of his safety during the silent watches of the night, and he lay down as securely and quietly to his rest as if he had been in his own home, and with a lesson to his conscience and sober judgment that made him a wiser and a better man.—Sel.

Praying for What We Don't Expect.

I happened once to be staying with a gentleman—a long way from here—a very religious kind of man he was; and in the morning he began the day with a long family prayer that he might be kept from sin, and might have a Christlike spirit, and the mind that was also in Christ Jesus; and that we might have the love of God shed abroad in our hearts by the Holy Ghost given unto us. A good prayer it was, and I thought, What a good kind of a man you must be. But about an hour after, I happened to be coming along the farm, and I heard him hallooing and scolding and going on finding fault with everybody and everything. And when I came into the house with him he began again. Nothing was right, and he was so impatient and so quick-tempered.
" 'Tis very provoking to be annoyed in this way, Daniel. I don't know what servants in these times be good for but to worry and vex one with their idle, slovenly ways."
I didn't say anything for a minute or two. And then I said, "You must be very much disappointed, sir."
"How so, Daniel? Disappointed?"
"I thought you were expecting to receive a very valuable present this morning, sir, and I see it hasn't come."
"Present, Daniel?"—and he scratched his head, as much as to say, "Whatever can the man be talking about?"
"I certainly heard you talking of it, sir," I said quite coolly.
"Heard me speak of a valuable present. Why, Daniel, you must be dreaming. I've never thought of such a thing."
"Perhaps not, sir, but you've talked about it; and I hoped it would come whilst I was here, for I would dearly love to see it."
He was getting angry with me now, so I thought I would explain.
"You know, sir, this morning you prayed for a Christlike spirit, and the mind that was in Jesus, and the love of God shed abroad in your heart."
"Oh, that's what you mean, is it?" and he spoke as if that weren't anything at all.
"Now, sir, wouldn't you be rather surprised if your prayer was to be answered? If you were to feel a nice, gentle, loving kind of spirit coming down upon you, all patient and forgiving and kind? Why, sir, wouldn't you come to be quite frightened like; and you'd come in and sit all in a faint, and reckon as you must be a going to die, because you felt heavenly-minded?"
"He didn't like it very much," said Daniel, "but I delivered my testimony and learned a lesson for myself, too. You're right, Captain Joe; you're right. We should stare very often if the Lord was to answer our prayer."—Daniel Quorm and his Religious Notions.

Mercy and Mercy

If the end of one mercy were not the beginning of another, we were undone.

The Sabbath-School.

By Ellet Joseph Waggoner

LESSON FOR THE PACIFIC COAST—OCT. 18.

  1. Upon what did Paul exhort Timothy to lay hold? 1 Tim. 6:12.
  2. By what means was he to lay hold of it? Ib.
  3. Would it be consistent to exhort one to "lay hold" of eternal life if he has it by nature?
  4. To whom must we come in order to have life? John 5:40.
  5. For what purpose did Christ say he came? John 10:10.
  6. Then if men possess immortality by nature, did not Christ come in vain?
  7. What is proved by the fact that he came to give life?
  8. Who does Christ say have everlasting life? John 3:36.
  9. In what sense do we have it now? 2 Tim. 1:1.
  10. In whose keeping is this gift? 1 John 5:11.
  11. Can one do anything more for Christ than to give up everything for his sake?
  12. What does Christ say that those who do so shall receive in this present time? Mark 10:29, 30.
  13. What shall they receive in the world to come? Ib.
  14. Then when will eternal life be enjoyed?
  15. At what time will immortality be bestowed? 1 Cor. 15:51-54.
  16. How is it that we receive immortality? Verses 52, 53.
  17. Can a person "put on" that which he already has on?
  18. Then what can you say as to man's present possession of immortality?
  19. What is due to Christ from all men? John 5:23.
  20. How much honor is due him? Ib.
  21. What does Christ alone have? John 6:68.
  22. Through whom does eternal life come? Rom. 6:23.
  23. If men were by nature in possession of immortality, would they be dependent upon Christ for it?
  24. Then is it not robbing Christ of the honor due him, to say that men possess immortality whether they believe in him or not?

LESSON FOR OCTOBER 25.

  1. Concerning what did Paul wish the brethren not to be ignorant? 1 Thess. 4:13.
  2. What is sleep often used to represent? John 11:11-14; Ps. 13:3.
  3. What is the condition of a man in a sound sleep?
  4. Then what must we conclude as to the Bible idea of the condition of man in death?
  5. In what place are the dead sleeping? Dan. 12:2; Job 7:21.
  6. What does Paul say that God will do for those who sleep in Jesus? 1 Thess. 4:14.
  7. When will he do this? Verses 15, 16.
  8. From what place will he bring them? John 5:28, 29.
  9. In what sense, then, is it that God brings them "with him;" i. e. with Christ? Heb. 13:20.
  10. Who are they who go into the grave? Ps. 89:48.
  11. What kind of a place is the grave? Job 10:20-22.
  12. How is it described by the psalmist? Ps. 88:11, 12.
  13. What does Solomon say as to the activity of those who go to the grave? Eccl. 9:10.
  14. Are we to understand, then, that the dead are entirely unconscious? Verse 5.
  15. Do they not feel any of the emotions which sway the living? Verse 6.
  16. Are they not affected even by the success or adversity of their best loved friends? Job 14:21.
  17. If a tree is cut down, what may happen? Job 14:7-9.
  18. What is said of the death of man? Verse 10.
  19. How complete is the "wasting away" of man when he dies? Verses 11, 12.
  20. How long will it be before the dead shall be raised out of their sleep? Verse 12.
  21. When is it that the heavens shall pass away? 2 Pet. 3:10.
  22. Then at what time did Job locate the resurrection?
  23. Where did he expect to stay while waiting for this event? Job 14:13; 17:13.
Since there was no paper last week, we this week print the questions for two Sabbaths, in order that those who are following the series may not lose the connection.
In John 10:10 we have Christ's statement of the object which brought him to earth to die: "I am come that they [believers in him] might have life, and that they might have it more abundantly." Compare this with his words in John 3:16. He came into the world to save sinners (1 Tim. 1:15); and since the wages of sin is death, it must follow that he gives life, as he says. And this statement cannot be turned aside from its literal meaning by saying, as Dr. Barnes does, that the word "abundantly" "denotes that which is not absolutely essential to life, but which is superadded to make life happy;" for it is not merely the "abundance" of life which he came to bestow, but life itself. "I am come that they might have life, and [something else] that they might have it more abundantly;" that is, to all eternity. But the fact that Christ came to give life, proves conclusively that we cannot have it without him, unless we are willing to admit that he came in vain—for a purpose wholly unnecessary.
The fact that life comes only through Christ is again and again repeated in the Bible. "He that believeth on the Son hath everlasting life, and he that believeth not the Son shall not see life." John 3:36. Here we have a most positive declaration; a plainer statement of the case could not be made. There are some, however, who misapply the first portion of the verse, and claim that even now, in this present life, Christians have eternal life. But the beloved disciple, in repeating the words of Christ, says: "And this is the record, that God hath given to us eternal life, and this life is in his Son." 1 John 5:11. And this is how it is that "he that hath the Son hath life." We have it in Christ. It is not ours in the sense of actual possession, but by promise. See 2 Tim. 1:1; Titus 1:2.
And when shall we receive this promise? Christ himself tells us. Said he: "There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake, and the gospel's, but he shall receive an hundredfold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions." This will be the portion of the follower of Christ in this world; but this is not all. He continues: "And in the world to come eternal life." Mark 10:29, 30. So the eternal life is ours in this world only by promise; in the world to come it will be ours in fact. But so surely does Christ give life, that if we have him, we may say that we have life.
One word of explanation on John 3:36. "He that hath not the Son shall not see life." Of course this can have no reference to this present life; it must refer to eternal life. That is the object for which man was created. This brief existence is but a preparation for eternal life. The Lord gives us a little period of time to see how we will use it. If we are faithful, he will at his coming give us that for which he has designed us. But if we do not appreciate this life, if we are not faithful in that which is least, what object could there be for him to give us that which is greatest, eternal life? None at all. If we do not gain that, our lives will have been spent in vain. The wicked will "be as though they had not been" (Obadiah 18), and so it can be said of them that they do not see life.
The great reason that we urge why men should accept the doctrine of conditional immortality is that it honors Christ. If we say that we possess immortality by nature, we deprive Christ of his highest honor. We virtually make ourselves independent of him. "The gift of God is eternal life through Jesus Christ our Lord." Rom. 6:23. Now if we claim immortality as ours by birthright, we may not deny the first part of this text, but we do the second. We may admit that immortality is the gift of God; but we must honor the Son even as we honor the Father. We must also admit that it comes only through Christ.
Few people realize it, but it is a fact that the doctrine that men are by nature immortal is really a denial of Christ. If Christ came to give life, and we claim to have it without him, do we not thus cast him off? Spiritualists have carried the doctrine of inherent, unconditional immortality to its legitimate conclusion, and openly repudiate Christ as a Saviour. If we hold the same doctrine, what warrant have we that we will not go to the same lengths as they? The doctrine of conditional immortality is the only safeguard against Spiritualism. Can any one say that it is not a practical doctrine?
Having learned that man is mortal, and possesses no principle of immortality until the coming of the Lord and the resurrection, when he puts on immortality, we would naturally conclude that the dead are unconscious, extinct. And so the Bible represents them. Sleep is a common symbol of death. David says that when Michael stands up, "many of them that sleep in the dust of the earth shall awake." Dan. 12:2. Christ said when Lazarus was dead, "our friend Lazarus sleepeth." John 11:11-14. David prays the Lord to remember him lest he "sleep the sleep of death." Ps. 13:3. And Paul says of David after he had served his own generation, he "fell on sleep, and was laid unto his fathers, and saw corruption." Acts 13:36. Sleep is thus defined by Webster: "A natural and healthy, but temporary and periodical, suspension of the functions of the organs of sense." Of the verb he says: "To take rest by a suspension of the voluntary exercise of the powers of the body and mind, and an apathy of the organs of sense; to become unconscious." Sleep is a synonym for unconsciousness. When a man is in a perilous position and knows nothing of it, we say that he is asleep to his danger. So death, in order to be fitly represented by sleep, must be a total suspension of the functions of the organs of sense, and of all the powers of body and mind. And such we shall find the Bible declares it to be.
The dead go to the grave. They are said to "sleep in the dust." It is a place to which both good and bad go. This of itself would prove that men do not go to Heaven at death. The following description of the place of the dead also shows that it is not Heaven: "A land of darkness, as darkness itself; and of the shadow of death, without any order, and where the light is as darkness." Job 10:22. It is the "land of forgetfulness." Ps. 88:12. It is from this place that the Lord will bring his faithful ones when he comes. Paul says concerning them that sleep: "For if we believe that Jesus died and rose again, even so them also which sleep in Jesus shall God bring with him." 1 Thess. 4:14. This does not mean that he will bring them from Heaven, but from the grave. See John 5:28, 29. The apostle in verse 14 has not yet introduced the coming of the Lord from Heaven. He has simply spoken of the death and resurrection of Christ. It was God who "brought again from the dead our Lord Jesus Christ" (Heb. 13:20), and if we believe in Jesus, he will bring us from the dead also, even as he did him.
But until the coming of the Lord, the dead remain in their graves, unconscious of passing events. Read Solomon's statements concerning them in Eccl. 9:5, 6, 10. They "know not anything." "There is no work, nor device, nor knowledge nor wisdom, in the grave." Even the prosperity or adversity of their best loved relatives, produces no emotion either of joy or sorrow. "His sons come to honor, and he knoweth it not; and they are brought low, but he perceiveth it not of them." Job 14:21. The utter extinction of man in the grave is brought out in this fourteenth chapter of Job. If we cut a tree down, there will be enough life left in the stump to cause it to sprout again; "but man dieth, and wasteth away; yea, man giveth up the ghost, and where is he?" Verse 10. This is equivalent to saying that he has no existence. But this extinction is not final; it lasts until a fixed time. "As the waters fail from the sea, and the flood decayeth and drieth up; so man lieth down, and riseth not; till the heavens be no more, they shall not awake, nor be raised out of their sleep." Verses 11, 12. We can here only refer to the texts which locate this time. Peter says (chap. 3:10) that in the day of the Lord the heavens shall pass away with a great noise. It is the voice of God, which at Sinai shook the earth, which is yet once more to sound, and shake the heavens. Heb. 12:26. And this voice it is (the trump of God) that is to arouse the sleeping dead. So Job's words are equivalent to the statement that at death man becomes utterly extinct, and remains so until the coming of the Lord. E. J. W.

NOTES ON THE INTERNATIONAL LESSON.

By W. N. Glenn

OCTOBER 19—1 KINGS 3:5-15.

SOLOMON'S reply concerning David, when "God said, Ask what I shall give thee," is worthy of notice: "Thou hast showed unto thy servant David my father great mercy, according as he walked before thee in truth, and in righteousness, and in uprightness of heart with thee," &c. Verse 6. David says, in Ps. 119:142, "thy law is the truth;" and in verse 151, "thy commandments are the truth;" and in verse 172, "all thy commandments are righteousness." Then to walk before God in truth and in righteousness means simply to keep his commandments; and we learn from verse 6 of the lesson, above quoted, that God showed mercy unto David just according as he was obedient. We will find, also, by tracing the history of David, that all the many troubles he had grew out of his violation of the commandments, and, as Solomon avers, he was blessed according as he walked in them.
But some who will admit David's obligation to keep the commandments will not so readily admit that the obligation still exists. David not only testifies, as before shown, that "all thy commandments are righteousness;" but he says, "Thy righteousness is an everlasting righteousness." Verse 142. "Concerning thy testimonies, I have known of old that thou hast founded them forever." Verse 151. And even more emphatic (if possible) is the declaration of verse 155: "Salvation is far from the wicked, for they seek not thy statutes." When we consider that salvation is to be revealed in the last times (1 Pet. 1:5; Rev. 22:12, 14), and that there will be wicked ones in the last days (Matt. 24:37-39; 2 Tim. 3:1-9), we may reasonably infer—yes, we may know—that when the Lord comes, the wicked of to-day will be far from salvation for the same reason that will debar the law-breakers of David's time.
"I AM but a little child." Verse 7. Josephus says he was just fourteen; other commentators vary from this up to nineteen or twenty. But it was evidently in judgment and ability to rule "so great a people" that Solomon felt his great lack, rather than in years. No matter what his age, he was but a child before God, and in the room of his experienced father David. "I know not how to go out or come in." (An idiomatic expression, denoting the whole official conduct of a ruler before his people."—Dr. Terry.)
On this, Mathew Henry says:—
"Those who are employed in public stations ought to be very sensible of the weight and importance of their work, and their own insufficiency for it; and then they are qualified for receiving divine instruction. Paul's question, 'Who is sufficient for these things?' is much like Solomon's here—'Who is able to judge this thy so great a people?' Verse 9. Absalom, who was a fool, wished himself a judge; Solomon, who was a wise man, trembles at the undertaking, and suspects his own fitness for it. The more knowing and considerate men are, the better acquainted they are with their own weakness."
"GIVE therefore thy servant an understanding heart, to judge thy people, that I may discern between good and bad." Verse 9. To get an understanding of how Solomon actually came by his great wisdom, it is important to note this request particularly, as also the reply of the Lord, in verse 12: "Behold, I have done according to thy word; lo, I have given thee a wise and an understanding heart." Many suppose that Solomon became suddenly, as by miracle, possessed of all his great wisdom. Solomon already possessed the foundation of wisdom; he feared the Lord, and this good beginning was manifested in the wise request he made for an "understanding heart." There is no doubt that God was the author of his wisdom, but by what means? In Eccl. 1:12, 13, we find Solomon's own explanation: "I the preacher was king over Israel in Jerusalem; and I gave my heart to seek and search out by wisdom concerning all things that are done under heaven." And it is very doubtful that any man ever became wise in any other way. The prophets were inspired of God, but Peter says they inquired and searched diligently, who prophesied of the grace that should come unto you, searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow." 1 Peter 1:10, 11.
As Dr. Clarke argues, it is no more to be supposed that Solomon awoke to find himself suddenly possessed of all his subsequent wisdom, than that he was suddenly endowed with the full extent of his future riches and honor which the Lord promised him. In fact, the fifteenth verse plainly states that "Solomon awoke and behold it was a dream."
THE importance which God attaches to his commandments, as also the value of long life, properly employed, is foreshadowed in verse 14, where is a promise that if Solomon would keep them, his days would be lengthened. While this was but a promise of a lengthening of days in this life it was esteemed an incentive to a righteous course; whereas we have a promise of eternal life on the same conditions. Matt. 19:17; Rev. 22:14. Some people maintain that we cannot keep the commandments. This is equivalent to saying that God tempts us with promises based on conditions with which we cannot comply; that he makes requirements of us beyond our power to fulfill. This plea is but an insinuation against the love of God and the integrity of his promises. The keeping of the commandments is distinctly made the test of our love to God and to the children of God; and to this test is added the assurance that "his commandments are not grievous." 1 John 5:2, 3. No commandment-keeper claims the ability to walk in them alone. The spirit of God will, however, give the needed assistance; if properly sought, it will help our infirmities. Rom. 8:26. "Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in every time of need." Heb. 4:16.
W. N. GLENN.

Temperance.

By N. Y. Independent

A Hint for the Trade Unions.

We happen to know of a large building, not yet finished, whose builder has reduced his expenses by a grog shop for the workmen. Every laborer on the building has credit at the bar to the full amount of his wages. Most of the hands drink off a considerable part of their earnings. We know of one who, at the week's end, found fifteen cents standing to his credit.
The profits on all kinds of liquor, from beer up, are enormous, from 200 to 400 per cent., and in some cases more. This grog shop amounts, therefore, to a discount of from 67 to 80 per cent., cunningly applied to the wages of the workmen on the building.
We understand this is not a singular case, and we hear stories of brutal influences being used to drive or draw the man into this discounting mill.
How wide the practice has extended we do not know. For humanity's sake, let us hope it has not gone far. If the trade unions want something to do that will tell more than anything else on the welfare of the workingmen, let them look after matters like these.
Instead of sending committees around to learn whether non-union men are employed on the work, let them send committees on the better business of finding what rum shops are open in the vicinity, and use their power to keep the men out of them.
What we have related above shows how much reason there is that they should act. It makes no difference what wages a man earns in a day, if he drinks all he gets, or drinks all to within fifteen cents in a week. A sober man at one dollar a day is better off than one of those fellows trapped in a whisky shop who gets four dollars a day to waste.
The trade unions must look after the manhood of the men if they want to raise them up and make them strong to face the world.
It makes little difference whether other builders adopt the plan we have spoken of to cheapen their construction or not. If there is a rum shop at hand for the workman, the result on him is the same. He gets just as much liquor, he pays as much for it, and at the week's end he has as little left. The measure of profits in the case we have related is the same in all, and it may stand as a fair sample of the way the rum shop lives on the workmen, and of the amount every one of them draws from them.—N. Y. Independent.

Never Dare the Devil

DARING the devil is a venturesome business. A reformed drunkard, for two years kept away from his drinking chums and the saloons. A friend observed that he was found quite often in front of the drink-shops, and admonished him. "Oh," said he, "there is no danger. I can look in and never want to drink. I am safe." His friend was alarmed at this evidence of his blindness, and grew earnest: "If there is no danger, why do you come round this way every morning and stop," he asked. "To show my strength" was the reply. In less than a week he was in a spree that did not end for weeks. It will be time to show our strength when the devil hunts us up. Till then it is wise to never dare the devil.—Baptist Record.

Tobacco Prohibited in French Schools

The use of tobacco is to be absolutely prohibited in all the Government schools in France, on the ground that it affects injuriously the faculties of the mind and the general ability to study. The regulation is based on the recommendation of a commission of men of science.

William Penn on Rum

Wm. Penn said in 1773: "The rum ruins us. We desire it may be forbidden, and never sold in the Indian country."
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