p. 425 | Signs of the Times, Vol. 6, No. 36. (9/30/1880)

OLD-FASHIONED RELIGION.

By Geo. I. Butler

This phrase is one we often hear. Sometimes it is mingled with regrets at the disappearance of the article, sometimes with ridicule at the old-fashioned ways. That there has been a great change in religious thought and practice, seems to be generally recognized. Probably no person will claim that the religious sentiment or practice of fifty years ago was perfect, or that grave errors did not exist in connection with them. Neither would any intelligent, candid person dispute but that in some respects improvement is manifest,—greater humanity in the treatment of the unfortunate, the insane, the blind, and other classes; more charity towards those differing in religious belief, and in other directions. How much of this change is to be attributed to the real spirit of Christ, and to proper motives, we will not attempt to say. That there are many noble men and women laboring for the salvation of souls, the amelioration of distress, the success of the temperance cause, and the elevation of the race in intelligence and purity, we would not for a moment question.

But there are elements of old-fashioned religion which are greatly missed. The stanch steadfastness, the rugged probity, the simple virtues, the reverence for sacred things, the quiet humbleness of mind, the simplicity of dress and hatred of show and parade, and the love of truth and justice, seen a generation or two back, are not as plenty as we could wish. We must admit there is a lowering down of the standard of right, less of sterling integrity than in the days of our fathers. A laxity of principle seems to be taking its place. Outbreaking crimes are becoming quite common among those in high positions of trust and responsibility, not only in the world, but in the church. How many startling incidents of this kind have the secular papers chronicled in the few years just past,—numerous instances of ministers of the gospel brought to trial for impurity; defalcations in the use of funds among church members. In fact, these things are becoming notoriously common. And, worst of all, we cannot doubt but there is a general feeling of indifference to these things affecting society, which is fraught with great peril to those living in the near future. The foundation principles of morality seem to be losing their influence. It is a question of the deepest interest where these things are going to end. It seems too plainly evident that the current is running the wrong way, and that with great force. Why is this? We believe the professed church of Jesus Christ is largely responsible for this state of things.

It is well known that in the great revivals of a century ago, under Wesley, and others, which were such a benefit to the world, the law of God was expounded with great power. The nature of sin, the transgression of the law, was clearly exposed. The certainty of its punishment fully demonstrated. The wicked principles of the carnal heart were opened up to the light of day, and the necessity of heart-felt repentance for every sin was plainly and powerfully enforced. No hope of salvation was extended only upon the condition of obedience to God, and a holy life. Such preaching produced its effects. There was a thoroughness about those conversions, of which it is truly refreshing to think. It was expected that most of those who embraced religion in those revivals would prove steadfast, and become good members of the church. But how different is it now. A new style of preaching is in vogue. Very little is said about the law of God, especially where the seventh-day Sabbath has been taught. The people are not thoroughly instructed as to what the nature of sin is, and hence they cannot understandingly repent of sin. About all the sense many have of it is a vague feeling within them that they have not done right in some things. The heathen has this feeling, hence his efforts to atone for his sin in painful acts of bodily suffering. He knows he is guilty; his conscience troubles him. But he is not intelligent as to what is the trouble.

The faithful preacher should expose the sins of the heart, and lay open the corrupt principles of the sinner's life, and show him where he is wrong and the consequences of it, and the sure punishment to follow if persisted in. Then when intelligent repentance takes place, point the poor, sin-sick soul "to the Lamb of God who taketh away the sins of the world." The sinner would then feel the need of this dear friend. Because he knew he was mortally sick he would feel the need of a physician. He would prize his help and cling to him with the deepest affection, because he felt it was something of importance to be saved from the terrible consequences of sin. His love and gratitude would correspond with the importance of his help.

But this modern preaching says, "Come to Christ," before there is any clear sense of the nature of sin, and before their danger is realized. The heart is not broken; an excitement of feeling bears the crowd along. The feelings are moved by stories, more or less fictitious and sensational. Death-bed scenes are relied upon to move to action, and the consequence is, the whole work is terribly superficial. There is no intelligent surrender of the heart to God to live in obedience to his law, to give up the world and its vanities for the sake of Christ. Many are taught that Jesus has done it all; nothing to do but believe that you are saved now. If you only believe it, that is all there is to it. No doubt Christ has done all of his part of the work, but the sinner has a part also to do. Repent, believe, obey, is the sinner's part. He will need constant help from Christ to enable him to do this. There can be no more dangerous doctrine than this, that there is nothing to do but believe. The whole tenor of Scripture is against it.

Christ says, "If thou wilt enter into life, keep the commandments." "Why call ye me Lord, Lord, and do not the things which I say?" "Fear God and keep his commandments; for this is the whole duty of man." "Hereby we do know that we know him if we keep his commandments. He that saith I know him, and keepeth not his commandments, is a liar, and the truth is not in him." "This is the love of God that ye keep his commandments." "Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city." "Faith, if it hath not works, is dead, being alone." Thus saith the Scripture, and not a tittle of it can ever fail. But this doctrine that all we have to do is to believe, is destroying its thousands. A truth but partially expressed may become misleading, yea, actually false. It is true that when a sinner has thoroughly repented of his sins, is penitent and humble before God, and ready to do anything he requires, the only thing then which he can do is to believe and accept Christ as his Saviour. This is the only thing which will save him at this point. If he accepts him with all the heart, he can say, Christ is my only Saviour, he saves me now. But how wrong and misleading to say Christ saves us when we do not repent, and when we utterly refuse to obey God's requirements. Such teaching then would be the basest falsehood. Christ's blood will not benefit him who utterly refuses to obey God. Repent, believe, obey, is the proper order. These faithfully regarded will give us the genuine kind of religion.

But the tendency is all the other way. Old-fashioned, hearty repentance for sin is scarce. Heart-searching preaching, laying open heart corruptions, is not plentiful. Smooth things, tickling the ear are preferred. The holy principles of God's law are not enforced. Hence we have a wishy-washy, sensational, emotional religion, founded upon feeling, rather than principle, imbibed during the winter when people have little to do, and soon sweat out in the summer toil. Time after time have we found places where from seventy-five to one hundred and fifty were nominally converted during the winter, and a few months hence a dozen could not be found who would take any part in the prayer and social meeting, or manifest any interest in religion more than the worldling. The present tendency toward formality, and superficial religious experience, is exceedingly sad. It necessarily reminds us of the predictions of Scripture concerning the last days. "The love of many shall wax cold." "When the Son of man cometh shall he find faith on the earth?" "In the last days perilous times shall come; men shall be lovers of pleasure more than lovers of God; having a form of godliness, but denying the power thereof; from such turn away."

The times demand a return to the simple, plain, practical, earnest preaching of Christ and his apostles, exposing sin and all its corruptions; to the preaching of God's law, and the necessity of obedience to it; to the preaching of Christ, and the importance of following his example. Among those who will give heed to such preaching, old-fashioned virtues will be seen. Never was there greater need of reform in religious teaching and practice, than now. We want a revival of simplicity in dress, sobriety of deportment, integrity in business, honesty in deal, faithfulness in positions of trust, reverence for sacred things, and in modesty and quietness of deportment. We want God to be enshrined in the heart, to rule in our physical, mental, and moral nature. We want, in short, to take our stand upon the "commandments of God and the faith of Jesus."

September 6, 1880. GEO. I. BUTLER.

THE SINKING SHIP.

The ship Britannia, which struck on the rocks off the coast of Brazil, had on board a large consignment of Spanish money. In hope of saving some of it, a number of barrels were brought on deck; but the vessel was sinking so fast that the

only hope for life was in taking at once to the boat about to put off, when a midshipman ran back to see if any one was still on board. To his surprise there sat a man on deck with a hatchet in his hand, with which he had broken open several of the casks, the contents of which he was now heaping about him.

"What are you doing?" shouted the boy. "Escape for your life. Don't you know the ship is fast going to pieces?"

"The ship may," said the man, "I have lived a poor man all my life, and I am determined to die rich."

We count such a sailor a madman, but he has too many imitators. Many a man seems determined to die rich at all hazards. Least of all risks do they count losing their soul in the struggle. And yet the only riches we can hug to our bosom with joy in our dying hour are the riches of grace through faith in our only Savior, Jesus Christ. Let us make these riches ours before the dark day comes. It will come to all. —Exchange.

THE FORM AND THE POWER.

By R. F. Cottrell

I UNDERSTAND that the form of godliness is seen in religious assemblies for preaching, prayers, exhortations, and ordinances; and that the power is the renovating, transforming work of the Spirit of God upon the obedient heart, which is only manifested in the daily life, in good works, in following the example of Christ, keeping the commandments of the Father, and doing those things that are pleasing in his sight. These are the things that cause the Christian's light to shine, and by which he confesses Christ, and reflects his image, and thus manifests to those who see his good works the transforming power of the religion of Jesus Christ.

But the thing is reversed at the present time. The power is only seen in the public assemblies. They meet together and have a powerful time; and when their season of worship is over, you do not see a marked distinction in their lives, evincing to all the transforming power which should distinguish them as the followers and imitators of Jesus. It does not cause them to be very circumspect in their obedience to all the commandments of God. But instead of this, the blessings which they receive in these powerful meetings, furnish them an argument against reforming their lives by keeping the commandments which they are neglecting. Reformation, they argue, cannot be necessary; because God accepts and blesses them without it. And how do they know that he accepts them while neglecting his commandments? Because they experience so much of the power of godliness in their meetings.

I must differ from this, and claim that the form is seen in seasons of worship, and the power is only manifested in doing the will of God. "Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of Heaven; but he that doeth the will of my Father which is in Heaven."

The form without the power was to be a leading characteristic of the religionists of the last days. And we see protracted meetings and the profession of religion growing more and more popular; but those who are willing to transform their lives by the teachings of the word of God, thus doing the will of the Father, are few.

R. F. COTTRELL.

COME AS A BEGGAR.

By Charles Haddon Spurgeon

A CERTAIN king was accustomed on set occasions to entertain all the beggars of the city. Around him sat his courtiers, all clothed in rich apparel; the beggars sat at the same table in their rags of poverty. Now it came to pass that on a certain day one of the courtiers had spoiled his silken apparel, so that he dared not put it on, and he felt, "I cannot go to the king's feast to-day, for my robe is foul." He sat weeping, till the thought struck him, "To-morrow, when the king holds his feast, some will come as courtiers, happily decked in their beautiful array; but others will come and be made quite as welcome who will be dressed in rags. Well, well," says he, "so long as I may see the king's face, and sit at the king's table, I will enter among the beggars." So, without mourning because he had lost his silken habit, he put on the rags of a beggar, and he saw the king's face as well as if he had worn his scarlet and fine linen. My soul has done this full many a time, and I bid you do the same; if you cannot come as a saint, come as a sinner, only do come, and you shall receive joy and peace.—C. H. Spurgeon.

CONFUSION OF TONGUES.

By R. F. Cottrell

ON a baptismal occasion, of late, I heard the discourse. The speaker recommended immersion as the mode concerning which there could be no doubt. For himself, no other mode would answer his conscience; yet if any desired to be sprinkled or poured, he would administer the rite in that way. Baptism was the answer of a good conscience, and if their consciences were satisfied with either of these modes, he would not bind them.

Now there can be no doubt that one of the principal reasons why he chose to be immersed and could not be satisfied with anything else is, that baptize means to immerse. How, then, could he say to a candidate, "I baptize you in the name of the Father, and of the Son, and of the Holy Spirit," when he knew that he did not baptize him at all? He need not be conscience for others. If any wished to be sprinkled, and call that baptism, they could do so, provided they could find one to administer whose conscience was like theirs; but how could one, whose conscience, in his own individual case, could accept of nothing but immersion, because he believed that nothing else is baptism, conscientiously thus lie to another in the most solemn manner, in the sacred names of the Father, Son, and Holy Spirit?

The Lord's Bible is no such book as the confusion of creeds represents it to be. Say they; "I can't see it as you do." But it reads just alike and speaks the same things to all who will let it mean what it says. The duties required by the Bible are plain to those who will open their eyes. The fault is in the reader, not in the revelation.

R. F. COTTRELL.

The Sabbath School.

By W. J. Bostwick

THE CALIFORNIA STATE SABBATH-SCHOOL ASSOCIATION.

THE third annual session of the California State Sabbath-school Association was held in connection with the Alameda camp-meeting, Sept. 16-27, 1880. First meeting was called Friday, the 17th, at 9 A. M., W. C. White presiding. The minutes of the preceeding meeting were read and approved.

Twenty-one schools were represented by delegates, as follows: Arbuckle, Chico, Central Colony, Dixon, Forestville, Healdsburg, Lemoore, Little River, Napa, Oakland, Placerville, Pacheco, Petaluma, Rocklin, Santa Rosa, Stony Point, St. Helena, San Francisco, Temperance Colony, Vacaville, and Woodland. On motion all ministers present were invited to act as delegates from their respective fields of labor.

On motion the president was empowered to appoint the usual committees. The following were then appointed: Committee to examine Record Books, W. N. Glenn, Mrs. M. K. White, Mrs. E. J. Waggoner; Committee on Resolutions, Eugene Briggs, C. H. Jones, Dr. E. J. Waggoner; Committee on Nominations, J. Morrison, Wm. Saunders, M. J. Church.

SECOND MEETING.

THURSDAY, Sept. 24, 9 A. M. Prayer by Elder S. N. Haskell.

The subject of Sabbath-school music was the first to receive attention. One of the most important features of a successful Sabbath-school is that of good singing. This subject was ably handled by Prof. D. S. Hakes, who illustrated his address by appropriate and well-rendered songs from "Song Anchor." About twenty minutes were occupied by this interesting exercise.

Following this Elder Healey treated the audience to an address upon "The object of the Sabbath-school." This address was replete with practical thoughts and suggestions, and was listened to with the deepest interest by those present. This was followed by well-pointed remarks by C. H. Jones upon "The Relation of the Family to the Sabbath-school," and by Dr. E. J. Waggoner upon "The Teacher, Chosen and Prepared," which were well received by the listeners.

The Committee on Resolutions then reported a series of nine resolutions which were adopted in regular order, some of which elicited spirited but profitable discussion.

The resolutions are follows:—

Whereas, The Sabbath-school is one of the most efficient means of advancing present truth, and

Whereas, The progress of the work during the past year has been very encouraging, and

Whereas, It is desirable that we should avail ourselves of the most approved methods of instruction and discipline, therefore

Resolved, That it is the duty of every company of Sabbath-keepers, whether existing under a church organization or not, to maintain a Sabbath-school.

Resolved, That it is the duty of the officers to see that their schools are provided with lesson books and papers, a complete set of record books, maps, blackboards, and such other helps as are necessary to the best working of the school.

Resolved, That in view of the shortness of time, and the magnitude of the work, we urge officers and teachers to a more thorough consecration to God and to greater diligence in educating themselves to be successful workers.

Resolved, That we urge parents to aid in the Sabbath-school work by securing the regular and punctual attendance of their children, and by assisting them in the study of their lessons at home during the week, and to show their interest by attending the Sabbath-school themselves.

Resolved, That we recommend the 3d, or Youth's, Division and the 4th, or Adult, Division to unite in the study of the New Testament lessons, and thus by joining our forces be better prepared to carry on the work successfully.

Resolved, That we recommend our schools to purchase all their supplies of their local Tract Society, instead of the Secretary of the State Sabbath-school Association as heretofore.

Resolved, That in our opinion great good may be accomplished by establishing Sunday-schools where children could not be induced to attend a Sabbath-school.

Resolved, That a portion of the weekly contributions (the amount to be determined by vote of the school, at the close of each quarter) be sent to the State Secretary to create a Lesson Fund to be used in supplying lesson papers to aid in establishing Sunday-schools and Sabbath-schools in new places at the discretion of the Executive Committee.

Resolved, That we adopt the new Class Record Books, according to the recommendation of the Auditing Committee.

The Committee on Nominations when called for, submitted the following report for officers for the coming year: President, W. C. White; Secretary and Treasurer, Edwin Chapman; Executive Committee, M. C. Israel and J. D. Rice. It was voted unanimously that the ticket be elected as a whole. On motion the meeting adjourned.

W. J. BOSTWICK, Sec.

WHAT GOOD?

By Edith G. Winans

WHAT good in striving long and faithfully To conquer self—to overcome the ills That meet us in the pathways, so to mock Our swifter progress? Ah! the spirit wills To be so strong in strife; so brave, and yet We view our losses with despairing eyes— With hearts grown faint that were so worldly-wise. Defeats and losses, yet no time to weep, Or waste the moments in unguarded sleep. Alone to watch and strive, with foes beset! What good?

What good, in lifting weak hands helplessly To Thee? The radiant buds and blossoms sweet, We gathered in the early, brighter hours, Lying all faded, withered at our feet; The pearly gates we can no longer see In mystic beauty at the journey’s close; We miss the Guiding Hand, while rougher grows The pathway. Ay! more wearisome and steep; And closer yet the deepening shadows creep. In lifting weak hands helplessly to Thee, What good?

What good, in sowing patiently beside The quiet waters, or in broader fields Spending the hours in earnest, ceaseless toil, Hoping for harvests that the Sometime yields? Or what the good, amid the harvest sheaves In ripened fields to glean the scattered grain, Unnoticed, scorned by others, when we fain Would bind the golden sheaves the others claim? Only gleaners! In bringing thus with shame Only the scattered grain instead of sheaves, What good?

What good, in patient, unremitting strife? It may be this, that we at last shall grow More patient, brave, and true; that these defeats And losses yet may lead us on to know A stronger, truer life than we have known. Nay! not alone we strive, and watch, and pray, His tender love will guide us all the way; And what we deem defeat and loss may be The way He leads us on to victory— To rest from strife, and to a victor’s crown.

What good, in lifting weak hands helplessly To Thee? It may be this, that we shall learn From this same helplessness of ours to lean More trustingly on Thee. That we shall turn In childlike faith to Thee; thus by and by Gaining sweet knowledge when the Guiding Hand Shall lead us safely through the lonely land So shadow-filled, until we see afar The pearly gates that ever stand ajar; There we shall find the answer to each cry.

What good, in toiling and in waiting long? The Sometime brings a rich reward to crown Such waiting. Ay! the harvest time will come, And where with toil the weary ones have sown, The golden grain shall wave and ripen, while We wait the reaping time. What though we find We are but gleaners, while the others bind Their many sheaves. Our joy shall be complete At last, when at the Master’s blessed feet We lay our offering, meeting but His smile. —Edith G. Winans.

Lessons from Suffering

By M. H. Cottrell

Who wears the cross prays oft and well; Bruised herbs send forth the sweetest smell; Were ships ne'er tossed by stormy wind, The pole star who would care to find? Had David spent no darksome hours, The sweetest songs had not been ours.

TEACHING-POWER.

It is one of the greatest present needs of our Sabbath-schools. Close knowledge of the lesson and fair knowledge of the Scriptures generally is of the highest moment, and he is little less than an impostor who presumes to teach without this. A pious and sincere life is equally essential, and the superintendent should protect his classes from the vain and foolish and flippant. But to a good knowledge of the Scriptures and a sincere Christian life must be added the power to communicate. A man possessing large Scripture knowledge, but lacking the power to impart his knowledge to others, has no business in the pulpit. So in regard to the teacher. But let not him that has knowledge, and a desire to teach, turn away from the work. Rather let him seek to improve his talent; let him “covet earnestly the best gifts.” Normal or training schools will help much in the improvement of teaching-power, and it will be well when their help shall be everywhere secured.

—Our Bible Teacher.

WHICH?

IN the first Sunday-school established in Philadelphia, in the year 1791, the sessions were held from 8 to 10:30 A. M., and from 4 to 6:30 P. M.,—five hours of solid work for one Sunday. Who now would tolerate the like of that?

Aforetime—and not so very long ago—there were ministers whose discourses were protracted for hours; and they were not only tolerated, but highly appreciated as wise and faithful men. Let a man try it now, however, and see how long he will wear his head.

Is it that we are growing wiser, or are we getting weaker?

Is homeopathy superseding allopathy in spiritual concerns?

And is there not a possibility of our reaching the condition of an ancient swain, who writes:—

In short, so well I've learned to fast, That sooth, my love, I know not whether I may not bring myself, at last, To do without you altogether. —Baptist Teacher.

The Motive for Giving

THE source, or motive, of giving to God, and the purpose to which the money given is to be applied, are entirely distinct. The purpose should never serve as the motive. Men are not to give because money is necessary. They are to give simply because giving is necessary. And giving is necessary for the sake of the giver. It is for the giver's own benefit that God expects him to give.—Churchman.

The Value of Good Temper

Good temper is like a sunny day, it sheds a brightness over everything, it is the sweetness of toil and the soother of disquietude.

THE VERMONT CAMP-MEETING.

By James White

THE annual camp-meeting for the Vermont Conference was held September 2-7, at Morrisville, Vt. As we reported in reference to the meeting held at West Boylston, Mass., the Vermont meeting for 1880 was the largest ever held in that Conference. About four hundred Sabbath-keepers were present, most of whom remained to the close of the meeting.

The cause in old Vermont has a history of loyalty and liberality on the part of its friends. At an early date the labors of Eld. Bates were successful in the Green Mountain State. These were followed by meetings held at different points by Mrs. W. and the writer. Since that time our testimony has ever been well received by the brethren.

For the period of thirty-two years, with few exceptions, we have met our brethren in Vermont annually, and have enjoyed seasons of refreshing with them. And these Vermonters, though generally in limited circumstances, have ever been ready to respond to calls for means to sustain the cause in its several departments.

For a quarter of a century there has been a constant emigration of our people from the Green Mountain State to the West. Vermont has furnished members for our churches in all the western States. Of those who have observed the original Sabbath since Elder Bates' first visit to Vermont, probably not one-half are now living in the State. Very many have fallen asleep, and have made graves all the way from the Green Mountains to the Pacific. And among the living Vermonters in the West are several preachers, and many worthy members of our churches.

And yet the Vermont Conference holds her own, and grows a little stronger each year, while at her northern border a new Conference is organized in the Province of Quebec, embracing many who were members and supporters of the Vermont Conference.

Each one of the sisterhood of Conferences, with few exceptions, has in its youth received help from the General Conference. Our ablest and most efficient ministers have been supplied to the feebler Conferences, and in some cases have been supported from the General Conference treasury. The faithful brethren in Vermont have been the first and the most liberal to support the cause. And yet that Conference has not had the labors of efficient ministers from other States for any considerable length of time, even at its own expense. And while other States, less destitute of ministerial help, have enjoyed the labors of our efficient men, Vermont has done her share in supporting them there.

A man of ability and experience, a man of God, is needed in this State. The Vermonters are just the men for counsel and co-operation, but can never enjoy being led and their duty dictated to them by inferiors. They ask by unanimous vote for Elder Butler, and it is hoped that the General Conference will, at its near session, be able to furnish the right man for Vermont, a man physically strong, one of experience, who has the cause at heart, and will counsel with the old hands in that State, who have so long borne well the burdens in the heat of the day.

In some respects the Vermont camp-meeting was the best we have attended this season. The preaching was generally practical, inspiring the brethren and sisters with hope and good cheer. The social meetings were excellent, and the friends of the cause returned to their homes greatly encouraged. J. W.

SYNOPSIS OF THE PRESENT TRUTH.

By Uriah Smith

NUMBER THIRTY-THREE.

THE views we entertain respecting the prophetic periods of Daniel's prophecy, are now stated, and some of the reasons why we think they have all ended, have been given. But how can it be that they have ended, may be asked, since at the end of one of these periods, the 1335 days, Daniel is to stand in his lot; and his standing in his lot, must be his resurrection from the dead.

This question is founded on a misapprehension in two respects; First, that the days at the end of which Daniel stands in his lot, are the 1335 days; which we think is a mistake; secondly, that the standing of Daniel in his lot, is his resurrection; which also cannot be shown. The only thing promised at the end of the 1335 days, is a blessing unto those who wait and come to it; that is, those who are living at that time. What is this blessing? Looking at the year 1843, when these years expired, what do we behold? We see a remarkable fulfillment of prophecy in the great proclamation of the second coming of Christ. Forty-five years before this, the time of the end commenced, the book was unsealed, and light began to increase. About the year 1843, there was a grand culmination of all the light that had been shed on prophetic subjects up to that time. The proclamation went forth in power. The new and stirring doctrine of the setting up of the kingdom of God, shook the world. New life was imparted to the true disciples of Christ. The unbelieving were condemned, the churches were tested, and a spirit of revival was awakened which has no parallel in modern times.

Was this the blessing? Listen to the Saviour's words: "Blessed are your eyes," said he to his disciples, "for they see; and your ears, for they hear," them. Matt. 13:16. And again he told his followers that prophets and kings had desired to see the things which they saw, and had not seen them. But, "blessed," said he to them, "are the eyes which see the things that ye see." Luke 10:23, 24. If a new and glorious truth was a blessing in the days of Christ to those who received it, why not equally so in A. D. 1843?

It may be objected that those who engaged in this movement were disappointed in their expectations; so were the disciples of Christ at his first advent, in a tenfold degree. They shouted before him as he rode into Jerusalem, expecting that he would then take the kingdom; but the only throne to which he then went was the cross, and instead of being hailed as king in a royal palace, he was laid a lifeless form in Joseph's new sepulcher. Nevertheless they were blessed in receiving the truths they had heard.

It may be objected further that this was not a sufficient blessing to be marked by a prophetic period. Why not, since the period in which it was to occur, namely, the time of the end, is introduced by a prophetic period, since our Lord in verse 14 of his great prophecy of Matt. 24, makes a special announcement of this movement, and since it is still further set forth in Rev. 14:6, 7, under the symbol of an angel flying through mid-heaven with a special announcement of the everlasting gospel to the inhabitants of earth? Surely the Bible gives great prominence to this movement. We do not half realize its blessedness and importance.

Two more questions remain to be briefly noticed: 1. What days are referred to in verse 13? 2. What is meant by Daniel's standing in his lot? Those who claim that the days are the 1335, are led to that application by looking back no further than to the preceding verse, where the 1335 days are mentioned; whereas in making an application of these days so indefinitely introduced, we think the whole scope of the prophecy should be taken in from chapter 8. Chapters 9, 10, 11, and 12, are clearly a continuation and explanation of the vision of chapter 8; so that we may say that in the vision of chapter 8, as carried out and explained, there are four prophetic periods; namely, the 2300, 1260, 1290, and 1335 days. The first is the principal and longest period; the others are but intermediate parts and subdivisions of this. Now when the angel tells Daniel, at the conclusion of his instructions, that he shall stand in his lot at the end of the days, without specifying which period was meant, would not Daniel's mind naturally turn to the principal and longest period, the 2300 days, rather than to any of its subdivisions? If this is so, the 2300 are the days intended.

The reading of the Septuagint seems to look very plainly in this direction: "But go thy way and rest; for there are yet days and seasons to the full accomplishment [of these things]; and thou shalt stand in thy lot at the end of the days." This certainly carries the mind back to the long period contained in the first vision in relation to which these subsequent instructions were given.

The 2300 days, as has been already shown, terminated in 1844, and brought us to the cleansing of the sanctuary. How did Daniel at that time stand in his lot? Answer. In the person of his Advocate, our great High Priest, as he presents the cases of the righteous for acceptance to his Father. The word here translated lot, does not mean a piece of real estate, a lot of land, but the decisions of chance, or the determinations of Providence. At the end of the days, the lot, so to speak, was to be cast. In other words, a determination was to be made in reference to those who should be accounted worthy of a possession in the heavenly inheritance. And when Daniel's case comes up for examination, he is found righteous, stands in his lot, is assigned a place in the heavenly Canaan. Does not the language of the psalmist have reference to this time, when he says, Ps. 1:5, "The ungodly shall not stand in the Judgment"?

When Israel was about to enter into the promised land, the lot was cast, and the possession of each tribe was thus assigned it. Each tribe thus stood in its lot, long before it entered upon the actual possession of the land. The time of the cleansing of the sanctuary corresponds to this period in Israel's history. We now stand upon the borders of the heavenly Canaan, and decisions are being made, assigning to some a place in the eternal kingdom, and barring others forever therefrom. In the decision of his case, Daniel's portion in

the celestial inheritance will be made sure to him. And with him all the faithful will also stand. And when this devoted servant of God, who filled up a long life with the noblest deeds of service to his Maker, though cumbered with the weightiest cares of this life, shall enter upon his reward for well-doing, we too may enter with him into rest, behold his rapture, and share his joy. U. S.

NEW ENGLAND CAMP-MEETING.

By James White

THE annual camp-meeting of the New England Conference was held at West Boylston, Mass., Aug. 25-31. This was the largest and best camp-meeting ever held by this Conference. There were sixty family tents on the ground, besides the mammoth pavilion, 80x125, three smaller congregation tents partitioned for campers, the provision stand and dining hall. The weather was fine, and the grounds delightful.

Elder Butler reached the place of meeting Tuesday the 24th, and had spoken to the people with entire acceptance before we arrived on the noon train the 25th. Mrs. W., our children, J. E. and E. L. White, and the writer constituted our party. We had been enjoying brief visits with relatives and friends at Portland and Gorham, Me., the two days that followed the Maine meeting, and were in good condition for labor. We were indeed happy to meet Elder Robinson and Bro. Haines, and many old and tried friends of the cause, at this camp-meeting. The preaching was generally practical, and the brethren opened their minds and hearts to the pointed truth spoken.

On Sabbath afternoon Mrs. W. spoke with great clearness and force, and at her call not less than two hundred came forward for prayers. The brethren of the New England Conference are greatly scattered in Massachusetts, New Hampshire, Rhode Island and Connecticut, and in the absence of Elder Haskell, President of the Conference, had enjoyed but little pastoral labor; and yet they turned out to camp-meeting as never before, and revived wonderfully under the plain word spoken in a hopeful manner. Faith revived and all hearts were filled with good cheer.

Our children conducted the singing. The "Song Anchor," and "Temperance and Gospel Songs" were used principally, and the people seemed delighted as they listened to some of those best temperance pieces which bless "Pure Water" and set forth the "Villainous Weed-Tobacco," in its abominable defilement. This feature of the exercises added much to the interest of the meeting.

The rain that threatened on Sunday morning and which fell in torrents in the afternoon was unfavorable to a large crowd on that day. Under the embarrassment of the rain, pouring on the canvas, J. E. White gave a lecture on the subject of temperance, with important illustrations, which was highly prized by all who heard it. His labors in the Sabbath-school work were fully appreciated.

On Monday Elder Robinson baptized thirteen. Elder Butler left for Boston to visit a brother, and we for South Lancaster, where we held two very important meetings. Letters follow us, reporting good results of our labor at that place.

It is in our heart to return to New England after General Conference, and labor till very severe weather, then go South, holding meetings in Virginia, Kentucky, Tennessee, and Alabama, on our way to Florida. May the Lord direct to his own glory. J. W.

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