BEFORE us is a plain volume, the title page of which reads, "Memoir of William Miller, generally known as a Lecturer on the Prophecies and the Second Coming of Christ, by Sylvester Bliss, author of Analysis of Sacred Chronology, A Brief Commentary on the Apocalypse," etc.
Mr. Bliss was for more than twenty years the local and able conductor of the Advent Herald, which sustained the leading doctrines promulgated by Mr. Miller, published at Boston, Mass. The publisher of this volume, Eld. Joshua V. Himes, Mr. Miller's intimate fellow-laborer and friend, in his preface says:—
"The name of William Miller, of Low Hampton, N. Y., is too well known to require an extended introduction; but while well known, few men have been more diversely regarded than he. Those who have only heard his name associated with all that is hateful in fanaticism, have necessarily formed opinions respecting him anything but complimentary to his intelligence and sanity; but those who knew him better esteemed him as a man of more than ordinary mental power, a cool, sagacious, and honest reasoner, a humble and devout Christian, a kind and affectionate friend, a man of great moral and social worth."
"However his public labors may be regarded by a majority of the community, it will be seen, by a perusal of his life, that these were by no means unproductive of great good. The revivals of religion which attended his labors are testified to by those who participated in them; and hundreds of souls will ever refer to him as a means, under God, of their awakening and conversion."
"As the public learn to discriminate between the actual position of Mr. Miller and that which prejudice has conceived that he occupied, his conservativeness and his disapprobation of every fanatical practice will be admitted, and a much more just estimate will be had of him."
We hold that the great movement upon the second advent question, which commenced with the writings and public lectures of Wm. Miller, has been, in its leading features, in fulfillment of prophecy. Consistently with this view, we also hold that in the providence of God Mr. Miller was raised up to do a specific work; therefore to us the history of the important events in his Christian life and labors possesses peculiar interest.
It is true that Mr. Miller and his associates and numerous friends were disappointed in the definite time of the second coming of Christ. And as might be expected from the nature of the case, those who have not sufficient interest to investigate the subject, especially those who are opposed to the doctrine of the soon coming of the Redeemer, conclude that the second advent movement has been a fanatical mistake.
But we take a more favorable view of this matter. We hold that Mr. Miller was correct in three of the four fundamental points of Adventism, while on the fourth he was mistaken. But even this one mistake, viewed in the light of Scripture and reason, does not in the least affect his general position.
1. Mr. Miller was correct in his views of the premillennial second appearing of Christ. No doctrine is more plainly stated and more fully sustained by the sacred Scriptures than the personal appearing and reign of Jesus Christ. And whatever may be said of the views and labors of Mr. Miller, this fact will not be denied, that very many ministers of the different denominations changed their views upon the millennium, renouncing the popular view of the conversion of the world, and the spiritual coming and reign of Jesus Christ.
2. Mr. Miller was correct in his application of the prophetic symbols of Daniel and John. In this he is sustained by Protestant expositors generally.
3. He was also correct in his exposition and application of the prophetic periods. The dates fixed upon have stood the test of the most rigid criticism. And those Adventists who have changed the other dates have done so simply because of the passing by of the first periods of expectation.
4. But Mr. Miller was mistaken in the event to occur at the close of the prophetic periods, hence his disappointment. In the case of the 2300 days of Dan. 8, which period was the main pillar in his calculations, his error was in supposing the earth to be the sanctuary of that prophecy, and that it was to be cleansed by the fires of the last day.
The primary signification of the word sanctuary is "a sacred place." Neither the earth, nor any portion of it, has been such a place since the fall of man, and the reign of satan and of death began. The apostle's commentary upon the typical system, in his epistle to the Hebrews, points to two sacred places as the sanctuary of Jehovah: first, the typical tabernacle of the Jews; and second, the greater and more perfect tabernacle of which Christ is now minister in Heaven.
But other great men have made as grave mistakes relative to the event to occur at the close of the great periods of Daniel as Mr. Miller. These, however, are soon forgotten, while that of Mr. Miller is ever fresh in the public mind. The late learned Geo. Bush, Professor of Hebrew and Oriental Literature in the New York City University, in a letter addressed to Mr. Miller, and published in the Advent Herald for March, 1844, made some very important admissions relative to his calculations of the prophetic times. Mr. Bush says:—
"Neither is it to be objected, as I conceive, to yourself or your friends, that you have devoted much time and attention to the study of the chronology of prophecy, and have labored much to determine the commencing and closing dates of its great periods. If these periods are actually given by the Holy Ghost in the prophetic books, it was doubtless with the design that they should be studied, and probably, in the end, fully understood: and no man is to be charged with sumptuous folly who reverently makes the attempt to do this. On this point, I have myself no charges to bring against you. Nay, I am even ready to go so far as to say that I do not conceive your errors on the subject of chronology to be at all of a serious nature, or, in fact, to be very wide of the truth. In taking a day as the prophetical term for a year, I believe you are sustained by the soundest exegesis, as well as fortified by the high names of Mede, Sir Isaac Newton, Bishop Newton, Kerby, Scott, Keith, and a host of others, who have long since come to substantially our conclusions on this head. They and all agree that the leading periods mentioned by Daniel and John do actually expire about this age of the world, and it would be a strange logic that would convict you of heresy for holding in effect the same views which stand forth so prominent in the notices of these eminent divines. Your error, as I apprehend, lies in another direction than your chronology."
Here Prof. Bush speaks frankly and truthfully and his words of candor and wisdom sustain the Adventists in that feature of their faith most objectionable to their opponents. But what was the event for which Mr. Bush looked to mark the termination of the 2300 days? Let the following extract from the same letter to Mr. Miller answer:—
"You have entirely mistaken the nature of the events which are to occur when those periods have expired. This is the head and front of your expository offending. You have assumed that the close of the 2300 days of Daniel, for instance, is also the close of the period of human probation, that it is the epoch of the visible and personal second coming of Christ—of the resurrection of the righteous dead, and of the dissolution of the present mundane system. The great event before the world is not its physical conflagration, but its moral regeneration. Although there is doubtless a sense in which Christ may be said to come in connection with the passing away of the fourth empire and the Ottoman power, and his kingdom to be illustriously established, yet that would be found to be a spiritual coming in the power of his gospel, in the ample outpouring of his Spirit, and the glorious administration of his providence."
Evidently, Mr. Bush looked for the conversion of the world as the event to mark the termination of the 2300 days. Both Mr. Miller and Mr. Bush were right on the time question, and both were mistaken in the event to occur at the close of the great periods. Mr. Miller held that the world would be regenerated by fire, and Mr. Bush, by the gospel, at the end of the 2300 days. The conversion-of-the-world theory of Mr. Bush has had the terrible test of the last thirty-seven years of apostasy, spiritual darkness, and crime. This period has been noted by departures from the faith of the gospel, and apostasies from the Christian religion. Infidelity in various forms, especially the name of spiritualism, has spread over the Christian world with fearful rapidity, while the dark record of crime has been blackening since Prof. Bush addressed his letter to Wm. Miller. If this be the commencement of the temporal millennium, may the Lord save us from the balance. Both these great men mistook the event to terminate the 2300 days. And why should Mr. Miller be condemned for his mistake, and Mr. Bush be excused for his unscriptural conclusions? In the name of reason and justice we plead that, while the Christian world excuses Prof. Bush for his mistake, professedly pious men and women will not too severely censure Mr. Miller for his.
If it be objected that the second advent movement, as introduced in our country by Mr. Miller, could not have been in harmony with Providence in fulfillment of prophecy because those who engaged in it were disappointed, then we suggest that, if God's people never have been disappointed on the very point of their expectation when prophecy was being fulfilled in their experience and history, then it may be that prophecy has never fulfilled in the Advent movement. But if one instance can be shown in Sacred History where prophecy was fulfilled by those who were entirely incorrect on the vital point of their confident expectation, then, after all, prophecy may have been fulfilled in the great second advent movement 1840-44. This matter should be fully tested.
The prophet of God had uttered these words about five hundred years before their fulfillment: "Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem; behold, thy King cometh unto thee; he is just, and having salvation; lowly and riding upon an ass." Zech. 9 : 9. In fulfillment of this prophecy, while Christ was riding into Jerusalem in the very humble manner expressed by the prophet, the chosen twelve and the shouting multitude cried "Hosanna to the son of David! Blessed is he that cometh in the name of the Lord! Hosanna in the highest!" Matt. 21 : 9. The people, and even the disciples, did not as yet understand the nature of Christ's kingdom; and they verily thought that Jesus would on that occasion claim his right to the throne of David, and then and there be crowned king of Israel.
And when Jesus was requested to rebuke his disciples, he replied, "I tell you that, if these should hold their peace, the stones would immediately cry out." Prophecy had gone forth, and must be fulfilled if the Spirit of God from necessity should call hosannas from the very stones.
But the people did not understand the nature of prophetic fulfillment of their time; and their disappointment was complete. In a few days they witnessed the dying agonies of the Son of God upon the cross, and as Christ died, their hopes in him died also. Nevertheless, prophecy was fulfilled in the ardent hopes and triumphant hosannas of those who were so soon overwhelmed with bitterest disappointments.
J. W.
THE LOVE OF CHRIST.
By John Nevins Andrews
WHAT words can express the love of Christ for sinful men? What language can describe his pity and compassion for them? By what effort of the mind can we take in that self-sacrifice which is beyond all estimate and all comprehension? It is not merely what he gave up for us, but what he suffered for our sakes. It was not done for the worthy, but for the unworthy, the rebellious, and the guilty. When the race, represented by Adam and Eve, was expelled from Paradise, the tree of life was barred from man's access by the flaming sword of justice in the hands of the cherubim. Before Jesus, the second Adam, could lead back to that life-giving tree the host of the redeemed, himself must receive the blow of that flaming sword. Behold it inflicted upon Calvary! Witness his dying agonies for Adam's sinful race, and then with the deepest gratitude acknowledge that such love demands the sacrifice of everything we hold dear, for his cause and for his honor.
Henceforward let every one of us live for him who died for us. J. N. A.
ECONOMY A CHRISTIAN DUTY.
By C. A. Osgood
Most men feel and act as though the property they possess was their own in the fullest sense. They do not realize that they are accountable to God as stewards for the use they make of it. Yet the Scriptures teach that “God will bring every work into judgment with every secret thing.” This must include that part of the doings of men which has reference to the disposal of what they possess.
The same book also says that “the silver and the gold are the Lord’s;” that “the earth is the Lord’s and the fullness thereof.” The last expression, “the fullness thereof,” means all that is within or upon the earth. Thus God owns the whole. Then men are only agents or stewards appointed to do his will, to carry out his purpose, in their use, who must give an account to him how they are used. The true Christian feels and knows that “he is not his own,” that he is the Lord’s, having been “bought with a price.” If he himself belongs to the Lord, then what he has in his possession, of earthly goods, belongs to the same great and good being, and he is not at liberty to consume it upon his lusts, for his own selfish gratification; but he is most sacredly bound to use it as a faithful steward, the best he can to glorify God, and to carry forward his work.
It might seem that the Lord Jesus, who could feed thousands of people with five loaves of bread and two small fishes, would not care what became of the pieces that were left when the meal was over; but not so; he said to his disciples, “Gather up the fragments that remain, that nothing be lost.” Are we disciples of Christ in these last days? Let us attend to the instruction here given. He thus teaches us the importance of taking care of the fragments. And if we ought to save all these, how much more should persons of great wealth take care how they spend money lavishly for their own pleasure. How important it is that they so use it as to be “rich in good works,” and become “rich toward God.” But while they use means freely for fast horses, splendid carriages and harnesses, fine houses and clothes, rich food, etc., they must withhold from God and his cause just so much, and so oblige themselves to give a fearful account of their stewardship at last.
It is not to be expected that many rich people, in this covetous age, will engage faithfully in helping forward the cause of truth with their means. They love this world too well to do this. They “cannot serve God and mammon.” Hence, persons of small means must take upon them the burden of this work. To warn the world of approaching danger is a very great and important work. To send the message to “peoples and nations and kings” will require large sums of money. For no object can money be spent half so well. There are many who, when calls are made for help, would be very glad to contribute for this precious cause, but they have no means, or not as much as they wish, when the time comes to help, simply because they have used it, perhaps a little at a time, it may be for things that are useless, it may be for things that are really hurtful! It may have been to buy some book which was of no real benefit. It may have been some toy, or fancy article of dress, or ornament; some article of clothing, more costly than was needed, or some extravagance in food, the main object of which was to gratify the taste for a few moments. Many of these little things, after awhile, amount to a large sum! “Gather up the fragments, that nothing be lost.” How often might food be saved, and the expense of living made less, if a little forethought and labor were employed. How many clothes, by a little repairing, might be serviceable a much longer time than they now are, and thus means be saved to send the bread of life to the destitute.
As we draw near to the Judgment, how important these things should appear to us. It is only by close economy, by using our means the best we can for God, that we can reasonably hope for the approval of Him who has intrusted to us means to be used in his service. He is soon to return to reward his servants, and is it not to be feared that many will then appear to be unprofitable servants who have but little idea now that this is the case? Now things appear in a false light. To gratify self seems of great consequence; but it will not be so then. Then to have the approbation of the Nobleman who has commanded us to occupy till he shall come, will appear of infinite consequence. And then it will be too late to attend to these things. Let us be faithful now.
C. A. Osgood.
WHO SHOULD ATTEND SABBATH-SCHOOL.
By J. E. White
We are glad to know that the opinion is fast passing away that the Sabbath-school is only a place for children to come once a week to learn their letters and listen to Bible stories. This was a good step in the right direction; but Seventh-day Adventists have gone farther. Their children must be instructed in the theory of present truth, and the Sabbath-school is the place to do it. And with our admirable system of lessons, how well-regulated and easy the task becomes. The children should attend the Sabbath-school by all means. And as the young mind gathers precious grains of wisdom in his daily studies at school, let the parents see that this is fully balanced by a good understanding of the Holy Scriptures, and the principles of present truth therein taught. Character is made up of habits, and habits are formed by the little acts of every day life. Allow not the habits to be such as to lay the foundation for a character with God's Word and present truth left out of it; for it is hard to change character in after life. "Train up a child in the way he should go, and when he is old he will not depart from it."
The youth should attend Sabbath-school. As the mind is expanding into manhood and womanhood, how important it is that habits and thoughts should be kept in the right channel. John says: "I have written unto you young men because ye are strong." This is the age of strength and activity of mind and body. Lessons are readily learned and subjects grasped easily. Learn the lessons perfectly. You would be ashamed to miss a question in grammar or rhetoric. Don't be any less sensitive about your Sabbath-school lesson.
Don't be tardy! Nothing injures the interest of a school so much as to have a number coming in after the hour for commencing school has arrived. Young men and women who cannot get up ambition enough to be punctual at Sabbath-school, may be too late to obtain an entrance into the Heavenly Jerusalem by-and-by.
Let the parents and all in the prime of manhood and womanhood attend the Sabbath-school. You need the instruction there given every day of your lives. "Be ready always to give an answer to every man that asketh you a reason of the hope that is in you." We are different in our belief from the denominations around us. People want to know why this is. If we can give no reason for this, we make ourselves and the truth we believe subjects of ridicule. But above all, your influence is needed in the school. Children like to do as their parents do. If only the children of the family go, they draw the conclusion that the Sabbath-school is only for children, and when they arrive at a certain age they can remain away. This is not right. By precept and example the children should be taught that the Sabbath-school is a pleasant and desirable place for both old and young.
All should go to Sabbath-school. All should take an interest in the lesson, and all should be punctual.
It is a good plan for the officers of the Sabbath-school to consult the church roll as often as once a quarter, and appoint a committee to call on all who do not attend, and try to interest them in the school. Finally, if the parents are interested and attend the Sabbath-school there will be no trouble in keeping the children interested.
J. E. WHITE.
ARBUCKLE SABBATH-SCHOOL.
I WISH to make a statement of the progress of our school. One year ago Bro. Rice organized a Sabbath-school in this place, numbering about fifteen in all. We labored on, trusting in God to aid us in our work; now the members of our school number nearly fifty.
The temperance pledge has been circulated here, and twenty-two have signed, twelve the tee-total. Nearly all are subscribers for the Signs. Our V. M. Society takes a club of forty. A good many from the outside have subscribed for the Review and Herald, and Good Health.
The recent visit of Brethren Rice and Morton resulted in bringing several into our Sabbath-school, and an interest is being awakened among those outside our church. SUPERINTENDENT.
Courageous Witness to the Truth
being lightly handled in the face of the world.
LET him who would do a worthy work for God and men be manly and brave as well as sincere and earnest. Let him keep clear of the minor key. Let him hide his own griefs and trials with a cloak of cheerful and patient resolutions. Let him not whine, nor croak, nor scold, nor boast. Let him bury the story of his own sufferings out of sight, and instead of asking sympathy for himself, plead for aid to the right cause. Let him not be forward in making his own plans the exponents of God's thoughts, nor accuse his own critics of freshly crucifying Christ. Let him keep his own faith in God steady and his charity toward man sweet. Let him heroically abandon whatever really seems like playing the martyr, and God will afford him opportunities to bear grateful and effectual witness to the truth.—Sel.
PIOUS PROFANENESS.
"IRENÆUS," in the Observer, utters a needful word in rebuke of a too common habit. No habit, once formed, is easily laid aside, but the one here animadverted upon deserves the very serious consideration of Christian people:—
In a large religious meeting, where a high degree of spiritual life was apparent, a revival meeting it might be called—so warm, earnest and impassioned were the appeals and exhortations—there were some speakers who, having had large experience in Sunday-school work and young men's meetings, were very fluent and eloquent, rousing the feelings of the assemblies by their glowing addresses. With them the only name by which the Saviour of sinners was spoken of was Jesus; and this would not be the occasion of any criticism, if they had not employed it with such familiarity and frequency, and with the prefix of such terms of endearment, as to take from the name that association of reverence and respectful affection with which it is always invested in my mind, and that of many who have expressed to me their sentiments on this subject. It is not in good taste for a husband and wife, or parents and children, or brothers and sisters, to lavish, with great profusion, very strong terms of endearment upon one another, in the presence of company. The practice suggests to the hearer the possibility that such warm expressions are for the purpose of misleading those that hear, and that it is within the realms of belief that those who seem to be so extravagantly affectionate in public, may be just a little less so in the seclusion of domestic life. And when these burning and effective speakers were, in nearly every sentence, speaking of dear Jesus, sweet Jesus, darling Jesus, brother Jesus, friend Jesus and still more frequently "Jesus," as if he were no more than one of their own number, one to be spoken to and spoken of as a child, companion and every day person, I was asking, "Do they love him so much more than others?" It hurt me, as if one dearer to me than life was being lightly handled in the face of the world.
IN my recent labors among the churches, I held one or two meetings for the especial benefit of the youth and children, and I have been surprised at the good results. In each church, several young people for the first time confessed Christ before men. One young brother who had walked ten miles through the mud and rain to attend our meetings, said he enjoyed these meetings the best of any he ever attended.
During the past year or two our people have manifested a commendable interest in the Sabbath-school work; but simply teaching young people the theory of the truth is not sufficient. This alone will not save them; they need converting. When a child is old enough to knowingly transgress the commandments of God, it has arrived at the point of accountability, and is old enough to repent and be converted. There are scores of young people among Seventh-day Adventists who have reached this point, and must be converted, or we shall have to part with them in the great day of God. They can be brought to Christ, if parents and ministers will realize their responsibility, and make a united effort for them, and commence in time. May the Lord wake us up to a sense of our duty on this important subject. Let parents read the following texts: Deut. 6:5-9; Eph. 6:1-4; Prov. 22:6; and ministers the following: Eze. 33:8; John 21:15-17; Acts 20:28; 1 Pet. 5:2-4; and let those who are both ministers and parents read all the above texts.
Calhoun, Ill. C. H. FOSTER.
THE PARABLE OF THE LABORERS VINDICATED.
By W. H. Littlejohn
Go labor in my vineyard, the Master calls to-day;
Go labor in my vineyard, and what is right I'll pay.
No matter if the morning or noon of life be past,
To him who comes when bidden, the price is sure at last.
Nor let the weary toiler through life's long, dreary day
Be envious of his brother, because of equal pay.
What matter if the penny to those alike be given
Who've labored from the noon-tide, and those who've longer striven?
Are not the wages offered of greater value far
Than labors of a short life, or e'en the longest are?
And is it not my province with that which I have won
To pay, when thus preferring, for labor never done?
But—leaving for the present the right I have supreme
E'en with my own of doing as good to me may seem—
What word have I e'er spoken, or action ever done,
To make you fear that justice in future I should shun?
Perhaps you've read in story the parable I told
Of workmen in the market who idle stood of old.
It may be that the moral which there I sought to teach,
Did much offend your judgment, and your best sense impeach;
But come and let us reason, perhaps the end will show
Your fears to be ungrounded, your sense of justice low.
Pray tell me in the outset what principle should rule,
When equity we seek for in more than mortal school.
Ought Master of the vineyard of heavenly vintage green
To make the service rendered, the measure of esteem?
Or would it be with reason more consonant by far,
To make the will the standard with those who willing are?
Which is it that the Maker of wheeling worlds above
More prizes in the creature, his service or his love?
What function has our labor in fixing our reward!
Has it intrinsic value with an almighty Lord?
Or is it only useful as evidence to all,
That he who puts it forth now thus heeds the Master's call?
But if to it a value as proof alone be given,
Might he not furnish proof, too, who never yet has striven?
If thus he should be able his faithfulness to prove,
Must not the Lord reward him with token of his love?
That such a course, in reason, would equal be and just,
Now if so be you'll answer, as sure I am you must,
Then turn once more and ponder "the parable I told
Of workmen in the market who idle stood of old."
Why were they in the market? why idle stood they there?
What in the well-known story, did all alike declare!
Was't not because they waited with anxious looks and sad,
For some one to employ them, and thus their hearts make glad?
Since this is true, their motives were every way correct;
And if they did not labor, 'twas not their own neglect.
Because no man hath called us,—the reason they assigned—
Was manifestly truthful, and proved the willing mind.
Now, since the worthy Master, who sought their service late,
Knew well their patient waiting, and pitied much their fate,
He gave to each the penny, as each alike deserved;
His verdict wisely finding, that "he who waited served."
But, throwing off the figure to make the figure plain,
Suppose that there's a heathen of honest heart and mein.
He lives in moral darkness, and yet he longs for light;
Toward God he ever reaches, and, waiting, prays for sight.
His years are very many, his form is bowed with age;
His eyes now shine but dimly, yet there he stands, a sage.
Resisting oft temptation with reason's feeble ray,
He would illume the pathway which leads to perfect day.
The Father sees him waiting, and hears his earnest cry;
He sends that way a witness this aged man to try.
Just as his sun is setting, ere yet his day is done,
He hears the wondrous story of God, and Christ the Son.
Receiving all with rapture, the gospel he proclaims
With the strength he has remaining, and most unselfish aims.
He dies; and in the Judgment what crown ought he to wear,
If not of that the equal which life-long Christians share?
Without the consolations which in the word are found,
The right he lived out nobly, he nobly held his ground.
And when the gospel story his aged ear awoke,
It found him more than ready to wear its easy yoke.
Proved both by want and plenty; by darkness and by light;
The crucial tests he suffered of blindness and of sight.
Where can you find a Christian, however good and free,
Who are more proof could furnish of loyalty than he?
Till this is done, however, you must admit as fair
The principle I pleaded, that both alike should share.
The rock on which you stumble, the error which you made,
Consisted in confounding the characters portrayed.
You thought that I had reference to those in Christian lands,
Who early are converted, and one who longer stands.
Not so, at all, as logic will clearly demonstrate;
Since now in lands called Christian, no man need ever wait.
To him the call was given when first he heard the truth;
Which was in early childhood, or later, still, in youth.
If, then, he longer loitered, till noon, or e'en till seven,
He cannot plead the promise to faithful heathen given.
Though life to him be granted his crown will not compare
With one he would have sported had he obeyed with care.
The Christian of a long life, the faithful heathen too,
Will far surpass in honor this halting man, untrue;
For each was true to duty, since each obeyed the call
When first he heard the summons, by yielding once for all.
Thus, reader, we have ventured, in person of the Lord,
In running verse to argue the wisdom of his word.
While some are greatly troubled to see how any one
Could rightly ask for wages for day's work partly done;
Yet others still have pleaded, Deceived by Satan's art,
That all, though late in coming, will share an equal part.
The former we've instructed by logic clear and strong,
That God might pay the willing for short work as for long.
We've also shown the latter that his mistake is great
Who thinks in lands called Christian it ever pays to wait.
Thus close our pleasant labors, and thus our stanzas end,
While arm in arm with reason is found the sinner's Friend.
W. H. LITTLEJOHN.
THE MISSIONARY.
By J. H. Waggoner
SYSTEM IN LABOR.
Our tract and missionary societies were created to meet a pressing want. The ministers were few; they could labor only in a limited compass. By their means alone it would take an age to warn the world of the judgments now impending.
Unorganized effort has always proved inefficient, and limited in its results. System and order are necessary to accomplish any great purpose.
The officers of these societies are chosen with reference to a specific object. The Directors should be all that the title indicates. They should oversee and direct. He who in anything directs a body of workers will find himself called to deal with persons with abilities greatly varying, and of different degrees of efficiency. And these differences will appear more prominent if the laborers are newly organized and untrained. To properly direct, he will find it necessary to study the capabilities of his workers, and so be able to assign each to the position and work to which he seems to be best adapted, or for which he is best qualified. Without some such discrimination, there must be lack of efficiency in labor, and, consequently, of prosperity in the work.
For a moment suppose a “master builder” is to set a force of men at work on a fine building. He orders each to go to work where, and at what, he shall see fit, without inquiring as to their several qualifications; and does not take the pains to examine what each is doing, or how he is doing it. He suggests or advises no improvements in methods, and gives no instructions in the plans, except, perhaps, as to the merest outlines. Day after day, week after week, the work goes on without inspection,—with no further oversight than to see that all are busy and all are doing something. The result could be easily anticipated. Much of the work would be useless—an utter loss. If the building could ever be put together it would be at best a crude, rough concern.
If he were a “wise master builder” he would ascertain, as far as possible, the tact and talent and experience of each one, and appoint each to his work accordingly. He who was capable only of rough hewing would not be set to finishing. He who could not handle tools might be set to carrying timber. And if any were so careless and indifferent as to break and mar the lumber he handled, thereby rendering it unfit for use, he would be advised to do service at some other employment.
It is true that, in both temporal and spiritual matters, every one can do something. It is equally true that every one cannot do everything. “There are diversities of gifts.” In every company we shall find persons “having gifts differing.” The most and best work will be done when all find their places and kinds of labor “according to their several ability.”
This certainly applies to some extent to the missionary work. Some are good, judicious correspondents; while others ought never to send a letter without submitting it to the inspection of the officers of the society. One may do an excellent work sending out publications by mail, who is quite inefficient as a visitor. I knew one who was peculiarly successful in selling our doctrinal books and pamphlets; but said he could not sell the Annuals. And I knew another whose special success lay in disposing of Annuals.
One wearies those to whom he presents a tract with long talking. By the time they get rid of his tedious talk, they have lost all interest in the tract received. Another, in his over-zeal, gives quite a lecture on subjects quite foreign to that of the tract presented. Thus he forestalls the reading, and leaves the persons whom he visits with their minds bewildered, and not enlightened.
One has a hobby to talk on some subject which he cannot present intelligently—which he ought to leave entirely to the publications,—and thus minds are prejudiced so that they do not care to read what he leaves.
Others—and they are many—feel no burden of the work,—preface it with no earnest prayer; go about it lightly, as if it were a common matter; the Spirit of God is not in their work, and of course it is unfruitful of good.
Now let no one think because he cannot do first class work at the beginning that therefore he has nothing to do. Very few can execute a good piece of mechanism at the first trial. Practice, with a willingness to be instructed, will make successful workers of all who have hearts to work. If either of these is lacking they will be only indifferent laborers.
Young ministers are always glad to receive counsel and advice from those of age or experience. So the tract distributor should endeavor to profit by the experience of others. And Directors should know, by all means, what kind of work is being done in their several districts. Strengthen the weak; encourage the despondent; restrain the over zealous; and counsel the erring. See that the inspired injunction is fulfilled: “Let all things be done decently and in order.”
J. H. WAGGONER.
“Rural Health Retreat,” St. Helena, Feb. 28.
CALIFORNIA AS A MISSIONARY FIELD.
By B. C. Stickney
PROBABLY there is no place on the globe that presents a better field for missionary labor than California. Its cosmopolitan population has been called here from all parts of the world, by the mines and other rapidly developing interests; while its imports and the enormous quantity of grain and other products exported to foreign countries, together with the fact that it lies in the direct route of travel between the East and nearly all the countries of Asia, Australia, and the islands of the Pacific, secure for us a direct means of communication with nearly the whole civilized world.
We are not like the faithful missionary who visits foreign countries, under the necessity of consuming perhaps years in acquiring a knowledge of the language and habits of the people with whom we labor, but they are here among us, speaking our own language and having, to a great extent, adopted our manners and customs.
We already have in our churches in this State representatives from ten or twelve different nations, and of course the knowledge they receive here is communicated to those whom they have left behind in their former homes; and in some instances their interest has been such that they have visited their native land that they might more readily impart the truths which they have received to their friends.
Many steamers and ships have been visited here by the missionaries engaged in this work, and with but a single exception, and that was a French man-of-war, they have never failed to accept any reading matter that might be tendered them, and some of them are even willing to take our publications free of charge to any of the foreign ports which they enter. Nearly every week there are opportunities for preaching on board of vessels lying at our wharves, but on account of the scarcity of ministers it has been impossible to attend to many of these calls, although services have been held on three or four occasions, the audience at one time numbering over forty.
Sometimes considerable interest is shown by the officers and crew on receiving the Signs etc.; and on several occasions they have spoken of having seen the same paper in England. One captain donated five dollars to be used in this work, the only donation received for this mission since our camp-meeting.
We are cheered by the encouraging reports from those engaged in visiting and laboring among our churches. When we get word from any locality that nearly all have adopted the plan of giving one-third for missionary purposes we know that there is an interest there, and an earnest endeavor to have the work go forward. We long to see the time when our publishing house here will have all that it can do to supply the demand for our denominational works, to the exclusion of everything else.
Our ministers alone cannot accomplish this, neither can the officers of the tract society; but it will require a united effort on the part of all.
The magnitude of the work calls for earnest, sacrificing labor, and let us engage heartily in it, using every talent committed to our trust.