Earlier text: General ArticlesThoughts on Daniel.
By Uriah Smith
CHAPTER IX.—THE SEVENTY WEEKS.
The query may here arise, how the days can be extended to the autumn of 1844, if they commence 457 B. C., as it requires only 1843 years in addition to the 457, to make the whole number of 2300. Attention to one fact will clear this point of all difficulty; and that is that it takes 457 full years before Christ, and 1843 full years after, to make 2300; so that if the period commenced with the very first day of 457, it would not terminate till the very last day of 1843. Now it will be evident to all that whatever part of the year 457 had passed away before the 2300 days commenced, just so much of the year 1844 must pass away before they would end. We therefore inquire, At what point in the year 457 are we to commence to reckon? From the fact that the first 49 years were allotted to the building of the street and wall, we learn that the period is to be dated, not from the starting of Ezra from Babylon, but from the actual commencement of the work at Jerusalem; which it is not probable, could be earlier than the seventh month (autumn) of 457, as he did not arrive at Jerusalem till the fifth month of that year. Ezra 7:9. The whole period would therefore extend to the seventh month, autumn, Jewish time, of 1844. Those who oppose this view of the prophetic periods, have been wont in years past to meet us like this: "The 2300 days have not ended, because the time has passed, and the Lord has not come. Why the time passed in 1844, without the consummation of our hopes, we acknowledge to be a mystery; but the passing of the time is proof that the 2300 days have not ended." Time, however, is no respecter of persons nor of theories; and with the formidable scythe which he is represented as carrying, he sometimes demolishes in the most summary manner the grotesque and gossamer theories of men, however dear they may be to their authors and defenders. It is so here. Heedless of the wild contortions of those who would fain compel him to stop and fulfill their darling predictions, he has kept on the swift but even tenor of his way until—what? every limit is passed to which the 2300 days can be extended; and thus he has demonstrated that those days have passed. Let not this point be overlooked. Setting aside for a moment the arguments by which they are shown to have ended in 1844, and letting them date from any point where there is the least shadow of ground for placing them, or from which the wildest dreamer could date them, it is still true that the utmost limit to which they would extend has gone by. They cannot possibly be dated at any point which would bring their termination so late as the present time. We therefore say again, with not a misgiving as to the truth of the assertion, nor a fear of its successful contradiction, Those days have ended. The momentous declaration made by the angel to Daniel, "Unto two thousand and three hundred days, then shall the sanctuary be cleansed," is now explained. In our search for the meaning of the sanctuary and its cleansing, and the application of the time, we have found not only that this subject can be easily understood? but lo! the event is now almost accomplished. And here we pause to reflect a brief moment upon the solemn position into which we are brought. We have seen that the sanctuary of this dispensation is the tabernacle of God in Heaven, the house not made with hands, where our Lord ministers in behalf of penitent sinners, the place where between the great God and his Son Jesus Christ, the "counsel of peace" prevails in the work of salvation for perishing men. Zech. 6:13; Ps. 85:10. We have seen that the cleansing of the sanctuary consists in the removing of the sins from the same, and is the closing act of the ministration performed therein; that the work of salvation now centers in the heavenly sanctuary; and when this sanctuary is cleansed, the work is done, and the plan is finished! Then the great scheme devised at the fall for the salvation of as many of the lost race as would avail themselves of its provisions, and carried forward for 6000 years, is brought to its final termination. Mercy no longer pleads, and the great voice is heard from the throne in the temple of Heaven, saying, It is done. Rev. 16:17. And what then? All the righteous are safe for everlasting life; all the wicked are doomed to everlasting death. No decision can be changed, no reward can be lost, and no destiny of despair can be averted, beyond that point. And we have seen (and this is what brings the solemnities of the Judgment to our own door) that that long prophetic period which was to mark the commencement of this final work in the heavenly sanctuary, has met its termination in our own generation. In 1844 the days ended. For thirty-seven years the final work for man's salvation has been going forward. This work involves an examination of every man's character; for it consists in the remission of the sins of those who should be found worthy to have them remitted, and determines who among the dead shall be raised, and who among the living shall be changed, at the coming of the Lord, and who, of both dead and living shall be left to have their part in the fearful scenes of the second death. And all can see that such a decision as this must be rendered before the Lord appears. Every man's case is to be determined by the deeds done in the body, and each one is to be rewarded according to his works. In the books of remembrance, kept by the heavenly scribes above, every man's deeds will be found recorded; in the closing sanctuary work, these records are examined, and decision is rendered in accordance therewith. It would be most natural to suppose that the work would commence with the first members of the human race; that their cases would be first examined, and decision rendered, and so on with all the dead, generation by generation, in chronological succession along the stream of time, till we reach the last generation, the generation of the living, with whose cases the work would close. How long it will take to examine the cases of all the dead, how soon the work will reach the cases of the living, we do not know. As above remarked, for thirty-seven years this work has already been going forward. The light of the types, and the very nature of the case, forbid that it should be of long continuance. John, in his sublime views of heavenly scenes, saw millions of attendants and assistants, engaged with our Lord in his priestly work. Rev. 5. And so the ministration goes forward. It ceases not, it delays not; and it must soon be forever finished. And here we stand; the last, the greatest, and the most solemn crisis in the history of our race immediately impending; the great plan of salvation about finished; the last precious years of probation almost ended; the Lord about to come to save those who are ready and waiting, and to cut asunder the careless and unbelieving; and the world—alas! what shall we say of them!—deceived with error, crazed with cares and business, delirious with pleasure, and paralyzed with vice, they have not a moment to spare in listening to solemn truth, nor a thought to bestow upon their eternal interests. Let the people of God, with eternity right in view, be careful to escape the corruption that is in the world through lust, and prepare to pass the searching test, when their cases shall come up for examination in the great tribunal above. To the careful attention of every student of prophecy, we commend the subject of the sanctuary. In it is seen the ark of God's testament, containing his holy law, and suggesting a reform in our obedience to that great standard of morality. The opening of the service in its second apartment, marks the commencement of the sounding of the seventh angel. Rev. 11:15, 19. The work performed therein is the foundation of the third message of Rev. 14, the last message of mercy to a perishing world. This subject explains the great disappointment of 1844, by showing that we mistook the event to occur at the end of the days. It renders harmonious and clear, past prophetic fulfillments, which are otherwise involved in impenetrable obscurity. It gives a definite idea of the position and of our great High Priest, and brings out the plan of salvation in its distinctive and beautiful features. It reins us up, as no other subject does, to the realities of the Judgment, and shows the preparation we need, to be able to stand in the coming day. It shows us, that we are in the waiting time, and puts us upon our watch; for we know not how soon the work will be finished, and our Lord appear. Watch, lest coming suddenly, he find you sleeping. After stating the great events connected with our Lord's mission here upon earth, the prophet in the last part of verse 27 speaks of the soon-following destruction of Jerusalem by the Roman power; and finally of the destruction of that power itself, called in the margin, "the desolator." The Lord Our Strength.
By Theodore L. Cuyler
THE first lesson of childhood is human weakness. The earliest cry of the infant betrays it. At the other end of life we often see a pitiable dotage—such as I encountered lately in the case of a man who was once a luminary of the American pulpit, but now cannot remember the names of his own children. But the weakest side of humanity is its moral side. Colossal intellect is often found lodged in the same person with a conscience of mere pulp. For the sake of morality, I rejoice that Madame de Remusat and Metternich have lately been stripping away the glamour that has hung around that stupendous embodiment of selfishness, Napoleon I. They show us the intellectual giant continually pushed over with a straw. The chief lesson of such a career as Napoleon's is to demonstrate what a contemptible creature man is the moment he cuts loose from God. One of the chief purposes of our divine religion is to teach man where to find this indispensable element of strength. The Divine word, coming from the very Maker of man, who knows us completely, declares that "he who trusteth in his own heart is a fool." We have no spiritual strength in ourselves. Just as our bodies derive all their strength from the food we eat, and every oak draws its strength from the surrounding earth and air, so our souls obtain all spiritual power from a source outside of us. Psalmist David, whose native weaknesses were deplorably conspicuous, was only strong when in alliance with God. His declaration is: "The Lord is my strength." This is the only strength which the Bible recognizes. Who are the Bible heroes? Men of genius, wits, orators, philosophers? No. They are the Enoch who walked with God, the Joseph who conquered113 sensual temptation because God was with him, the Elijah who stood like a granite pillar against the tides of idolatry, and the Daniel who never quailed at the lion's roar. Daniel gives us the secret of his strength in his three-times-a-day interviews with God. The Lord fed his inner soul as the subterranean springs feed a well and keep it full during summer droughts. God's strength is "made perfect in our weakness." This means that the divine power is most conspicuous when our weakness is the most thoroughly felt. We have got to be emptied first of all self-conceit and self-confidence. A bucket cannot hold air and water at the same time. As the water comes in, the air must go out. The meaning of some hard trials is to get the accursed spirit of self out of our hearts. When we have been emptied of self-trust, we are in the condition to be filled with might in the inner man by the power of the Holy Spirit. When Isaiah felt that he was but a child, and an unclean one at that, he received the touch of celestial fire. Peter had immense confidence in Peter when he boasted of his own strength; but after pride had got its fall, Peter is endued with power from on high, and then the apostle who was frightened by a servant-girl could face a Sanhedrim. A Christian must not only realize his own utter feebleness, but he must give up what worldlings rely on, and admit that "vain is the help of man." The poor woman who had tried all the doctors in her neighborhood, and only grown worse in body and poorer in purse, is a touching illustration of our invalid souls. She despaired of human help, and comes crouching to the feet of the Son of God. One touch of his garments sends a new tide of health through her veins. Contact with Christ brings currents of the divine power into our souls, so that we can do all things through Christ which strengtheneth us. Multitudes have given the triumphant testimony that, under sore pressure, the Lord stood with them and strengthened them. Their testimony has always been: "When I am weak, then am I strong"—i. e., when I get emptied of self-trust, Jesus comes in and strengthens me. This is the real office of faith. It is simply the linking of our utter weakness to the omnipotence of Christ. We furnish weakness, and he furnishes strength, and that makes the partnership. Alas! how easily we run dry and how constantly we need replenishment. Yesterday's breakfast will not feed me to-morrow. The Christian who tries to live on the experiences of last year were as insane as if he attempted to work on the food eaten a month ago. Lord, evermore give us this bread! They that wait on the Lord shall renew their strength; the waste shall be constantly repaired, and the new emergency shall be met with a fresh supply.—Dr. Cuyler. How startling the word! and how important and reasonable. The Master foresaw all our dangers—all the snares throughout our pilgrimage. Yea, he went through and overcame them all. And now the privilege he grants to us is, that we may look unto him when thus exposed. He left us “an example that we should follow his steps.” But we must watch, or discern those steps, and this may be done by studying his word. To be well guarded against all the devices of Satan, we cannot be too thoroughly acquainted with the Bible. It is “a lamp” to the pilgrim’s feet, and “the entrance” of it into our hearts “giveth light.” “Whatsoever maketh manifest is light;” the word of God does this—shows us the nature of our enemy—exposes all the snares laid for our feet, and tells us how we may escape the corruption that is in the world through lust. If, then, we watch the Saviour’s steps with a submissive heart, we shall see and overcome the evil; our defense will be prepared, both in answers of wisdom to the gainsayer, and in the thoughts of our minds. With a vigilant eye, decision of character is also indispensable. For, though a man may see evil before him, and be on his guard, yet if he is not fully decided, he will be likely to fall by the hand of his enemy. We are to look diligently “lest any root of bitterness springing up,” we may get into trouble. We are to “follow peace with all men,” “if it be possible.” We are to “take heed” that we are not “overcharged with surfeiting and drunkenness;” that is we are to eat and drink temperately, “with gladness and singleness of heart,” “giving thanks to the Lord.” Also we are to guard against being overburdened with riches and “cares of the world.” What will a practical watching do to avert this evil? To prevent our becoming “very rich,” and having “great possessions,” we can, we must, we will if we are truly God’s children, be “ready to distribute” among the poor that we have always with us. “Sow bountifully.” By thus disposing of God’s property, we keep our hearts warm, and the exercise of doing good keeps us awake. With the eye first on the benevolent Jesus, “who for our sakes became poor,” and then on our fellow-men in want, seeking to relieve suffering anywhere, everywhere, we shall cheerfully embrace the many opportunities to do good.—Sel The Sabbath-School.
By Ellet Joseph Waggoner
THERE is a vast difference between reading and studying. A person may read the Bible through a hundred times and still know really nothing about it, and may not be able to quote a single verse correctly. To learn a passage or chapter by heart, even, is not necessarily studying; it may be simply parrot work. To study means to closely examine; to apply the mind to a certain thing; to read and examine for the purpose of learning or understanding. A person may be able to relate, when questioned, everything that is recorded in a certain chapter, without having given it any real study. He may learn the bare facts without that close examination that is required to understand the lesson which they are designed to convey. A person has learned a thing only when he has made it his own—a part of himself; when he can add it to things which he has previously learned, and see the relation between them; or when he has it fixed in his mind as a nucleus, around which to gather other facts. The Bible is a book in which the writings of many individuals, covering many hundreds of years, unite to form one harmonious whole. All the different Bible writers have one common object in view; there is a one-ness of purpose seen in all their writings. No one portion of the Bible can be isolated from the rest, and its meaning be fully grasped. It is only when we compare scripture with scripture, that we get the full benefit of Bible study. If the text of a Sabbath-school lesson is found in a certain chapter, and the pupil confines his attention to that chapter alone, he has not thoroughly studied his lesson. The texts bearing on one subject should be treasured up in the mind, and others added to them, and woven together like the various threads in a fabric, till the whole subject stands out clear and distinct. Then the relation of different subjects should be kept in mind. In this way, a given amount of study will accomplish vastly more good than the same amount of study without any definite purpose. Of course it will take time to arrive at even a moderate understanding of all the great truths of God's word, and for this very reason the time should be improved to the best advantage. With persevering study, however, and the wisdom which is promised to those who pray in faith, even the most unlearned may become acquainted with the Holy Scriptures, which alone are able to make us "wise unto salvation"—"thoroughly furnished unto all good works." E. J. W. The Teacher's Language.
By Inglis
IN order to effective teaching, the language in which we express ourselves must be the ordinary language of good sense and good feeling. Teaching has been seriously injured by the infusion of such a large number of theological terms. When a subject is treated scientifically, we look for scientific expressions; but when it is treated popularly, then we expect popular expressions. In a book on chemistry, the words acid, alkali, caloric, occur as a matter of indispensable necessity; but what pedantry in common conversation to speak of heat as caloric, or of charcoal as carbon. In a book of theology we naturally expect to meet frequently with the words imputation, covenant of works, and federal head; but to what purpose are they introduced in popular teaching? Why should the religion of childhood especially, be taught in so stiff a dialect? The theological terms most in use are such as the following: atonement, imputation, regeneration, justification, adoption, sanctification, righteousness, ordinance, vicarious, substitutionary, punitive justice, covenant of works and covenant of grace, divine sovereignty, propitiation, office of a priest, attribute, advent, curse of a broken law, election, surety, and federal head. Most of these terms are useful for certain purposes, and it is necessary to understand them all; but they are employed as constantly as if the teachers imagined the ideas they express could be taught in no other way; that the word was the doctrine; and that a person who did not know what propitiation or federal head meant, must be absolutely ignorant of what Christ has done for the world. Now, we decidedly object to such words forming the common vehicle of religious instruction. They are little understood, and still less felt. Why talk of the "vicarious satisfaction of Christ," when we might say, "Jesus died in our stead?" The language of religion should be the language of common life—as poetical, graceful, and devout as you will, but entirely untechnical. Familiar words, at whose voice the door of the affections has already opened, will most readily find admission when religion is the theme. We appeal from the practice of the moderns to the example of Jesus and his apostles. Their uniform practice, when addressing individuals, was to speak in the most direct language. Our Saviour says, "Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven." Can anything be plainer than this? In Peter's first sermon he says, "Let all the house of Israel know assuredly that God hath made that same Jesus, whom ye crucified, both Lord and Christ;" and, not to multiply examples, Paul himself, instead of following technical phrases, is pre-eminent for the life and freshness of his language: "Now then, we are ambassadors for Christ, as though God did beseech you by us; we pray you in Christ's stead, be ye reconciled to God." Are not the apostle's own words worthy of serious attention? "Except ye utter by the tongue words easy to be understood, how shall it be known what is spoken? for ye shall speak unto the air." "I had rather speak five words with my understanding, that by my voice I might teach others also, than ten thousand words in an unknown tongue." Abbot remarks, with his usual good sense, that "children will understand the language of maturity easily enough if the logic and rhetoric are theirs." In teaching, therefore, we need not laboriously omit all the hard terms; let us get into the style of children, and they will follow our meaning. At the same time, one of the ways of acquiring their logic and rhetoric is to study their vocabulary. In avoiding words above their capacity, we learn also to avoid a style above their capacity. We do not plead for a babyish style of language, which reduces everything to the level of the nursery, but for the language which springs spontaneously to the lips of a man who is in earnest about God and the salvation of the soul.—Inglis. The Teacher's Manner.
By Pardee
Not only are the character and adaptation of the question of great importance, but the manner and look of the eye and the tone of voice and the manner of receiving the answer. The manner should be kind, gentle, life-like, and winning; the look of the eye should beam with life and interest, while the tone of voice should bespeak great tenderness and sympathy. A cold, formal tone of voice will repel the answer, even with a good question. It should be sprightly, and respectfully familiar and natural. Children cannot endure coldness nor dullness nor dryness; therefore avoid all long pauses and sluggish manner and heavy voice. The way which you receive the answers will determine the question whether your scholars will freely answer you or not. Make the most of an answer unless it is absolutely wrong, and if wrong, say, "Will some scholar tell me why that answer is wrong?" Search out for all the points or hints of truth you can find in the answer of the child, and unfold it and hold it up in the most favorable and gracious light. Never snap up a scholar, or neglect or ridicule his answers, however faulty. Always be candid and sincere, and your scholars will soon learn to trust themselves with you. A sharp, harsh reply will close the lips of a whole class. Enunciate every word with clearness. Vary the questions with all patience if not answered readily, and never think a child does not know because he does not answer the question at once. Be sure "never to tell a child what you could make that child tell you." Let your questions have a regular connection, so that one will naturally follow another, and in fact, glide into the next, and "say as little as you can in questioning and teaching, but so say it as to cause the children to say as much as possible." Then again be careful to adapt your questions well. Put the right question to the right scholar, for it will not do to ask A or B or C a question which only D in the class can answer, for we are not to ask any child any question unless we suppose the answer is in the mind of the child. It is of particular importance that in the commencement of a lesson we always start aright. Have some easy, pleasant questions ready, which they will be glad to answer. No matter what occurs, never manifest impatience or severity, or descend to a witticism or a sneer. A sneering, sarcastic teacher should be left out of the school. Therefore gladly receive and develop, in the most charitable manner, the half-uttered, stammering answer of the child at your feet, and your children, in their hearts, will bless you.—Pardee. KNOWLEDGE cannot be acquired without pain and application. It is troublesome, and like deep digging for pure waters; but when you once come to the spring, it rises up to meet you. THE YOUTH'S INSTRUCTOR.
By Editor
AN ILLUSTRATED WEEKLY PAPER FOR YOUTH AND CHILDREN, DEVOTED TO MORAL, MENTAL, AND RELIGIOUS CULTURE.
This paper is not devoted to insipid stories and religious fiction, but is filled with a great variety of that kind of reading which tends to the healthful development of the youthful mind. Its pages are made bright by the choicest illustrative pictures, and its columns are always full of useful information. As a Sabbath-school and Lesson paper, it is suited to the wants of scholars and teachers, and is calculated to increase the interest of all who read it, in thorough Bible study. The Sabbath-school Department contains two series of lessons, one for children and one for youth. SUBSCRIPTION PRICE, 75 CENTS A YEAR. All new subscribers paying the above price will receive the "Child's Poems" as a premium without extra charge. TERMS TO CLUBS, PAID IN ADVANCE. Price per Copy, Post-paid.
5 to 10 copies..............................60 cents a year.
10 copies and upward ......................50 cents a year. Subscription for 5 to 10 copies will be taken for six months. Larger clubs may be paid for quarterly. Address YOUTH'S INSTRUCTOR, Battle Creek, Mich.
Or, SIGNS OF THE TIMES, Oakland, Cal. Our School Prospects.
By Editor
IT is with pleasure that we inform our readers that Professor Brownsberger and family arrived in Oakland on the morning of March 4. This opens the way for immediate and decisive steps to be taken toward opening our school in Healdsburg. We are aware that some have questioned, Why the past delay? There were several causes. While there was no defect in the title, there was an error in several of the deeds covering the property. They who are acquainted with such matters know that such errors are not corrected without time and trouble, as so many parties are involved. Fortunately this is now near to a satisfactory adjustment. The unavoidable detention of our Professor in Michigan has also caused some delay, as we could do but little toward actually starting the school without consulting with him on some matters. And another difficulty, still bearing upon our actions, is a scarcity of funds. They who promised and expected to furnish means have not been able to obtain money as readily as they calculated; but we hope that this difficulty may soon be removed by those who can obtain money. We shall move forward, hoping for the best. But the time has now come for us to speak on other matters, essential to successfully starting the school. Whence shall we derive our support in this respect? No doubt the answer will come from many points that, at the commencement, the school must be largely supported by the patronage of the Seventh-day Adventists. Very well; but where are the Seventh-day Adventists who are going to feel a deep personal interest in this work, and bear a responsibility in regard to it? Who, in your church, will take the pains to immediately ascertain if there are any who wish, or who can be induced, to attend the school? On this subject we offer suggestions. Do not get the idea that the school is for the children only, or that they only can be benefited by it who are able to move to and locate in Healdsburg. We want laborers in the cause of God, and our experience in the East has taught us that the very best means of fitting up young men and women for laborers in the gospel, both as ministers and colporters or missionary workers, is to have them attend our school. Of course, the longer time they take for this, within reasonable bounds, the better; but a single term has often proved of great benefit to an enterprising young man who had tact to use that which he had acquired, and a heart to engage in the work of God. We have not the least doubt that there are scores of young people in this State who need the training they could receive in this school, who could attend if they really made up their minds to do so, and who could then be useful as laborers in the cause of truth. If we could see a class formed of such young people as we met on the camp ground in Cornelius, Oregon, last summer, we should thank God and take courage. And why not? California has them, and they must be sought out, and induced to attend. Every school year will embrace a term of instruction for the special benefit of this class of persons. But this announcement, before made in the SIGNS, must not be suffered to mislead the minds of any. This term will not be the only opportunity offered for their benefit. Every term, from the very beginning, will afford such facilities as they will require. The experience of Professor Brownsberger in our school in Michigan gives us all the assurance we can ask, that students who intend to fit themselves for the gospel work, will find just what they desire in the school under his hands. He is peculiarly qualified to meet their wants. With him will be associated the best help that can be obtained as the requirements of the school may demand. We are in earnest in this call. There is no time to lose. The signs of these times are ominous. The work is fast growing on our hands. As it increases in greatness and power, the time for working is shortening up. It is time to raise the query in real earnest, “Who is on the Lord’s side?” And who has a desire to help in the good cause? We shall speak further on this subject. Let parents consider their duty to their children, to train their minds aright, and to bring them under the best influences in a school. No higher considerations can be presented to us. Let us act promptly. Do not wait to know the definite time, which will soon be announced, but make preparations without delay. A GOOD brother writes concerning the trials often arising in the churches, and finds a reason in the assumed fact that the majority of the members of the churches are not truly converted; and he requests us to give some light on the subject that they may know in what true conversion consists. The task assigned us is not an easy one, for it is, no doubt, expected that we shall describe the process of conversion, so that all may know whether they have really experienced or passed through this process. First, we are not prepared to grant the assumption that a majority of the members of the churches are not converted. We have no sufficient reason to induce us to believe it. That self-deception is prevalent as well as dangerous we fully believe; but that this fact involves the consequence assumed by our brother we are not prepared to admit. Secondly, we inquire, What is sufficient evidence that a person has been converted? Among our earliest observations of church matters was the inevitable "experience" which every candidate for membership, whether on profession or by letter, was required to relate. And we have to record our regret that a person's standing before God was judged almost entirely from this relation. This manner of judgment is based on the supposition that if one is thoroughly converted—if his passage through the process was clear and his experience well defined—he was sure to be saved finally. "Once in grace, always in grace," was the motto, and if truly inducted in the proper manner into this grace, what other or further evidence should or could be desired? On this point we have altogether outgrown our Baptist theory. It is not our purpose at present, nor suited to our present purpose, to argue this point; but we believe the theory is wrong, the judgment based upon it ill-grounded, and the consequence of trusting in it injurious and often fatal. But if such an "experience" is the test, whose experience shall be taken as the standard, seeing that they differ immensely? At the time of our conversion or first reception of Christ as a Saviour, several dear friends started with us, and finally with us united with the church. But our experiences differed in many points. Some were led through the darkness into light in a very short time, while we mourned our sins for days and nights; our waking hours were in bitterness, and, as Job, we were "scared with dreams" in our sleep. Some came out "bright," with shouts of joy, and beaming faces, while our burden passed off easily on expressing our determination to persevere even if darkness were to be our lot, and the faithful servant of God recited the promises to the persevering. Judging from the experiences of others, our own might have been considered a doubtful one; but ours was a calm, quiet peace, which grew and brightened as weeks and months passed by. But just as we could say that our peace was as a river, and were longing for a righteousness which should be as the waves of the sea, we undertook to read "Edwards on the Affections." This proved too much for even the strength of our joy and peace, and our doubts of the genuineness of our conversion were as distressing as the darkness of our first conviction. What the consequences might have been to our immature judgment in spiritual things we cannot imagine. But the wisdom, the faithfulness, and the Christian love and sympathy of our teacher were manifested to our permanent relief, and, if ever we find a place in the kingdom of our Saviour we expect that one of the happiest of our meetings will be with "Brother Barber." And it may be humiliating to confess, but it is truth, and the whole truth is very often humiliating, that we came to regard that celebrated work of Dr. Edwards with such dread that we did not—could not—finish the reading of it. And our after experiences have been as different as were our first. If we had "fallen away" it might easily have been reasoned out that our deliverance from the burden of sin was not sufficiently clear and decided; that the precise moment of deliverance was not well enough defined. But some of our very happy compeers did prove untrue to their vows, and others, if still maintaining the "form of godliness" are, we fear, not deeply enough interested in religion to show a very great amount of faith by their works. Now it is evident that if our judgment is dependent on these experiences we shall be left in hopeless perplexity. Studying over these matters we have arrived at the conclusion that it is unwise and unsafe to attach much importance to the form and manner of the early experience of a convert. It is at best but the "a, b, c," of Christian life, and may soon become worthless if not sustained "by patient continuance in well doing." Of course the second step is never taken without the first. A scholar would never make any progress who did not learn the alphabet. But if his evidence of progress and scholarship consisted in continued repetitions of the alphabet, and if he had nothing better to offer as years passed by, we should readily decide that he had either been under a poor tutor or was a dull and negligent scholar; and though he had learned the alphabet never so well, if he relied upon this without constant persevering study and constantly increasing attainments, he would never be able to graduate at all—he would have no standing in any class. And we have known some who were unable to fix the precise date of their conversion; who, if called upon for their experience, could not assert with any positiveness that they ever had been converted. Yet their brethren and their neighbors have no doubt of their good standing as Christians. Shall we doubt? Shall we decide that they are deceived, that they are not Christ's followers, because they cannot give the experience which others relate? If we shall, then whose relation or whose experience shall be taken as the standard? We do like to see a deep conviction of sin in any person who attempts to come to Christ. But what shall be the evidence that the conviction is genuine? We will relate an incident. Once, while we were preaching in Southern Ohio, a gentleman, an entire stranger to us, requested a conversation. His chief desire was to relate some of his marvelous experiences and to secure our opinion as to whether he was under the influence of the Spirit of God, in these manifestations, or of some other spirit. Upon our repeatedly declaring that we could not probably decide by a mere recital, he asked, "Well, how could you tell?" "To a certainty by living neighbor to you a few months." He did not relate his experience. Were we not right? We think no one will decide in the negative. Reading the New Testament we find that many of those who manifested the deepest feeling for, and interest in, the work and preaching of the Saviour, never followed him at all, or only for a little while. And taking the Saviour's own words, we find a rule which must be permitted to settle all cases of doubt. It is this: "By their fruits ye shall know them." A tree which continues to bear good fruit cannot be corrupt; and a tree which bears corrupt fruit cannot be good. We said we should not here argue the possibility of falling from grace. But we must notice one or two points to justify the position that a person may be converted and still be finally lost. For Paul himself feared lest, by carelessness or unfaithfulness, he should be cast away, after he had preached to others; and of his conversion there could be no doubt. Jesus said his disciples were branches in him, he being the vine. "Every branch in me that beareth not fruit he taketh away." Is an unconverted person in Christ? We think not. But as Peter erred after his conversion, see Gal. 2:11, we cannot decide that a person has not been converted because he errs. And finally we would suggest a few rules to govern us in perplexing cases:— 1. Exercise the same charity toward others which we would like to have accorded to ourselves under similar circumstances. 2. If one be overtaken in a fault, restore such an one, if it be possible, "in the spirit of meekness, considering thyself lest thou also be tempted." Gal. 6:1. 3. Do not too soon relax your efforts in a brother's behalf, remembering God's long-suffering toward us. 2 Peter 3:9; Luke 13:6-9.