The following is the Introduction to this work referred to in the notice on the last page:—
INTRODUCTION.
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 William 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 public labors possess 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 to 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 presumptuous 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 prophetic 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 your conclusions on this head. They 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 of 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 to 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-two 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 in 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 conclusion? 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 not been 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 of 1840-4. 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.
In gathering material for this work, we have copied very largely from Mr. Bliss, especially from the correspondence and writings of Mr. Miller which are incorporated into his Memoir. And we have thought best to introduce matter from the pen of Mr. Miller, not found in his Memoir, as his writings, probably, better represent the Advent movement and cause than those of any other. And as the best means by which the people may learn the real sentiments, the candor, and the true piety of this humble servant of Jesus Christ, we would let his writings testify.
The introduction into this small volume of so large an amount of matter from Mr. Miller makes it necessary to omit a large portion of his Memoir that is devoted to his earlier life, as we hasten to his deeply interesting Christian experience. But in necessarily omitting portions, we hope not to appear to do Mr. Miller and his biographer injustice, while we content ourself with little more than space for this introduction, and foot notes.
In the preparation of this work, we have been greatly edified and refreshed in spirit, as we have necessarily read very much from the able, candid, and godly pen of Mr. Miller; and we heartily wish the same blessing upon the candid reader.
JAMES WHITE.
Peace and Safety.
By M. E. Cornell
“When they shall say, Peace and safety; then sudden destruction cometh upon them,” &c. 1 Thess. 5 : 3.
By this scripture we learn that even down to the very end, when the signs are all fulfilled, and the awful time of trouble shall burst upon the world, the siren song of “peace, peace,” will be heard. Those who have no light because they do not take heed unto the sure word of prophecy, will be lulled to sleep with the song of peace and safety, and thus the awful day will come upon them as a snare.
The past winter it appears that many of the leading D. D.s, have raised the cry as if by common consent. Reports from the pulpits of New York, Boston, Chicago, and San Francisco, all show the same spirit. In some cases, they have declared in so many words that “morality and religion are gaining ground in a greater ratio than ever before in the world’s history.” What a rare specimen of putting darkness for light is this! Just now, when the statistics of the whole world show that the increase of crime is more than tenfold greater than the proportionate increase of population, and the nations are preparing war on a larger scale than ever before, men will call black white, and declare exactly the opposite of the truth. The papers are more and more loaded with dark details of crime. Taking up a Chicago daily, we note in the columns of crime record the following headings:—
“Child Drowned by its own Mother,” “A New York She-devil Roasts her Child to Death,” “Wife-murder,” “The Roach-Dunlap Murder,” “Cutting Affray,” “Murder Trial,” “Wheat-bin Thief,” “Thieves Captured,” “Jewelry Stolen,” “Escaped Murderer Killed,” “Safe-blowing,” “Murder at Milford,” “Murderous Riot,” “Other Butcheries,” “Murderers Sentenced,” “Bank Robbery,” “Forgery,” “Woman Murdered by her Own Husband,” “Hanged for Rape,” “Stealing,” “A Young Burglar,” &c., &c.
The above is only a part of one day’s record. Who can doubt that we now have a fulfillment of the prediction, “Because iniquity shall abound, the love of many shall wax cold,” and also that men “shall wax worse and worse.” Among the characteristics of the “last days,” the apostle Paul gives “without natural affection,” “fierce,” &c. 2 Tim. 3 : 3.
Blackwood’s Magazine states that “in the United States the moral picture is no less dark and fearful. We have the record of eight hundred suicides annually; eight hundred murders; one hundred thousand thefts, thirty thousand deaths by drunkenness, and five hundred thousand cases of assault and battery.”
The Christian Union, of Nov. 4, 1874, says:—
“It is not to be denied that corruption, both in private and public life, is lamentably frequent, that crime of every grade abounds.”
The Watchman and Reflector says:—
“The sea of crime, always beating and surging and roaring around us, has lifted itself to an unusual height, and is deepening its thunderings.”
It seems that while the masses are blinded by the cry of “peace and safety,” a few men get their eyes open far enough to see the rolling billows of evil, and they speak out as above. They seem occasionally to become partially awakened, and for the moment are alarmed, and if they would only arouse themselves fully, there might be some hope for them but they soon settle down again to slumber and sleep on. “Therefore let us not sleep, as do others; but let us watch and be sober.” 1 Thess. 5 : 6.
M. E. CORNELL.
Armada, Mich.
Lazy Desires After Christ
MANY have lazy desires after Christ that are never satisfied, and they are none the better for them—like beggars wishing they were rich.
Salisbury, N. H.
By D. A. Robinson
Commenced meetings here Jan. 16, in the Congregational church, which has been unoccupied since last June. Our first meeting was held in a hall, but as it was not a very convenient place, the deacon of the church proposed that we use the meeting-house. The interest to hear has been good, our congregation having been several times over one hundred. The terrible storms and high winds make it almost impossible to hold meetings, the roads being much of the time impassable.
We have the subject of the Sabbath only partly before the people as yet, and the prospect for doing much more before the snow leaves looks doubtful. Two substantial persons have decided to obey the truth. The Lord has helped us in presenting the truth, I feel assured. Many of the readers of the REVIEW are aware of the fact that I have always feared to say anything in public, but I know the Lord has helped me to overcome this. For this I am thankful, and feel like humbling myself before him. We crave the prayers of all.
D. A. ROBINSON.
Feb. 21, 1875.
General Quarterly Meeting of the Mich. T. & M. Society.
By E. H. Root; Mary Gaskill
ACCORDING to appointment, the second quarterly meeting for the year was held at St. Charles, Feb. 20, 21. For some cause this was not so large a gathering as is usual at the general meetings. Only three of the directors were present; but we were unexpectedly favored with Bro. Haskell’s presence. The meeting was opened in the usual manner. The President in the chair. Report of the last meeting was read and accepted. The Secretary’s report was as follows:
No. of families visited, 1425; No. of letters written, 143; No. of periodicals distributed, 597; No. of new subscribers obtained for the REVIEW, 78; for the Instructor, 30; for the Reformer, 769; for The Voice of Truth, 1804; whole number of new subscribers obtained for these periodicals, 2681; pages of tracts and pamphlets taken by the different districts, 2,983,636, also 10,060 almanacs.
The following is the financial report:— Amount on hand at the commencement of the quarter, $2502.77. Receipts during the quarter, 922.65. Total, $3425.42. Expenditures, 3239.24. Amount on hand to balance, $186.18.
Following the reading of this report, remarks were made by Bro. Haskell. He spoke with his usual freedom and warmth when dwelling upon the Tract enterprise, calling for workers, and warning that if they had no taste for self-sacrificing labor they must get it or fail of the kingdom of God. He said that the Tract Society must do a large share of the work in preparing the way for the minister, as our reading matter is well calculated to remove prejudice, and thus prepare the mind for the solemn, testing truths of the third message; and that our country with its settlements of the different nationalities, varying in number from hundreds to thousands, is a field for labor not found elsewhere.
At the close of these remarks, on motion, the following resolution was adopted:— <em>Resolved,</em> That we recommend to all of our missionary workers, especially those who are canvassing for The Voice of Truth and Health Reformer, to continue the same, irrespective of the number allotted to each district, until the quota for our State is made up.
It was also voted that, at our next quarterly meeting, the expense of sending The Voice and Reformer to those whose names have been sent in by the Tract Society would be apportioned to each district.
After faithful instructions and earnest effort on the part of Bro. Haskell to incite the brethren and sisters to energetic action in the work given us to do, the meeting adjourned. E. H. Root, Pres. MARY GASKILL, Sec.
The Blessed Gate.
By D. T. T.
THERE is a gateway at the entrance of a narrow passage in London, over which is written, “No burdens allowed to pass through.” And there is another gate through which no burdens will ever pass: it is the gate of pearl. And there is another city into which this gate leads: it is the city New Jerusalem. London is the city of man: Jerusalem, the city of God. London is the city of time; Jerusalem, the city of eternity. There are sorrow and sin in London; there is neither in the holy city. There is death in London; there is no death in Jerusalem the golden. London is two thousand years old; Jerusalem is the city of unnumbered years. London has four millions of people dwelling within her precincts; Jerusalem will have a multitude that no man can number. London will go down in the crash of the earth's fiery doom; Jerusalem will stand forever and ever. Which city do you prefer?
And after all, mortals do carry their burdens through that London gate. These burdens may not be visible to the eye, but nevertheless the sore, sad, stricken heart bears them, and they are many. Beneath the weight of these burdens men stoop, and their steps falter. Into that mighty city day and night men and women bear heavy burdens, so crushing that they would fain fling them at their feet; but they cannot. But no burdens will pass the gate of the better, the enduring city; the burden of evil, the burden of grief, the burdens of hearts so broken as never in time to be healed, the countless burdens of the world's long dreary night,—none of these can enter there. All will be laid down at the beautiful gate. Into the light of a long, sweet home, into the breast of a glad, glorious welcome, into the air of the eternal blessed, they will pass who cross that threshold, and are enfolded within. O blessed gate! Toward thy ever-open portals we onward press. Holy Bridegroom, we beseech thee, let us in!
“Roll back on your hinges, ye jeweled doors,
Till our souls shall your beauty know;
Till Heaven bursts through her starry floors,
And strews all her light below.
Till the glow of a thousand suns comes down,
And the sheen of a silver flood
Shall deck our sad earth like a golden crown,
Till it flames like the hill of God.”
—D. T. T., in The Christian.
The Three Wishes.
I ASKED a student what three things he most wished. He said: “Give me books, health, and quiet, and I care for nothing more.” I asked a miser, and he cried, “Money—money—money?” I asked a pauper, and he faintly said, “Bread—bread—bread!” I asked a drunkard, and he loudly called for strong drink. I asked the multitude around me, and they lifted up a confused cry in which I heard the words, “Wealth, fame, and pleasure.” I asked a poor man, who had long borne the character of an experienced Christian: he replied, that all his wishes could be met in Christ. He spoke seriously, and I asked him to explain. He said, “I greatly desire these three things—first, that I may be found in Christ; secondly, that I may be like Christ: thirdly, that I may be with Christ.” I have thought much of his answer; and the more I think of it the wiser it seems to be.
1. “May I be found in Christ,” not having my own righteousness, which is of the law, but the righteousness which is of God by faith. If I shall be found in him, I shall not be under the curse of the holy and terrible sentence of the law. For there is no condemnation to those who are in Christ Jesus. If I am in him, the storm of wrath which shall beat on a guilty world will not reach me; for he is a hiding place from wind, and a covert from the tempest, as the shadow of a great rock in a weary land. If found in him I shall thirst no more; for he is as rivers of waters in a dry place. Christ himself said: “Whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.” If found in him, I shall hunger no more, “for the bread of God is that which came down from Heaven, and giveth life unto the world.” If found in him I cannot perish; I cannot be condemned; I cannot want any good thing. He is my shepherd, my strong habitation, my advocate, my elder brother, my intercessor, my righteousness, my all!
2. May I be like Christ. He is like the Father, and I would be like God. Oh, that I had his image now! I hope I have the outlines of it on my heart. But I would be in my measure wholly like him. He who is like Christ has the beauty of holiness; has neither spot nor wrinkle, nor blemish, nor any such thing.
“My grief my burden long has been,
Because I could not cease from sin.”
Nothing grieves me, nor makes me so ashamed, as to find my heart deceitful above all things and desperately wicked. I do loathe and abhor myself, and repent in dust and ashes. I have wept and prayed over my sins. Tears have been my meat day and night. The sweetest thought I have of Heaven, as growing out of my experience here, is, “there I shall never sin.” Sometimes I fear I shall never be like him. Then I cling to the promise: “Blessed are they that hunger and thirst after righteousness, for they shall be filled.” Would God have given me this longing after holiness if he had not designed to supply it? May I not hope yet to be like Christ? If I shall ever be, it will be enough. Blessed Saviour, “I shall be satisfied when I awake with thy likeness.”
3. May I be with Christ. I hope I am with him now by faith, and through the power of his Spirit dwelling in me. But I wish to be with him where he is, that I may behold him in his glory, which he had with the Father before the world was. Here I hear him often derided; and I weep that my Master should thus be vilified. Here most men reject him; and I am sad that he should thus be rejected of men. Sometimes I am with many who seem to love him. Then I rejoice. But I shall love to be where I know all honor him as he deserves. Besides, I wish87to see him for myself. He is precious to me now; at least, I hope he is. I should delight to see him as he is. He was full of grace and truth on earth; but he is full of glory now. Once he wore a crown of thorns; now he wears the highest crown in the universe; yet he is full of kindness. He is the same yesterday, to-day, and forever. He is as tender as when he wept at the grave of Lazarus. He has done much for me; but if I can but be with him, he will do far more for me yet. It does not yet appear what we shall be; but when we shall see him and be with him, we shall learn better what is the height, and depth, and length, and breadth of his love. Oh, that exceeding weight of glory! Shall I ever share in it? Gracious Redeemer! with thee, any place is Heaven. Without thee, any place is like hell. May I be forever with the Lord!
Blessed is he who, like the poor man of whom I write, longs after Christ. The more I think of it, the more do I wish that I was like that same poor man. He is wise, he is safe, he shall be blessed forever.—Sel.
PRAYER, SWEET PRAYER.
AIR—“SWEET HOME.”
Who has not heard many a time the song, “Home, sweet Home,” and thought it full of music, poetry, and truth? The following beautiful stanzas by Miss Ann Lutton, of Moira, Ireland, adapted to that simple and touching air, cannot fail to interest the reader.
When torn is the bosom by sorrow or care,
Be it ever so simple, there’s nothing like prayer;
It eases, soothes, softens, subdues, yet restrains,
Gives vigor to hope, and puts passion in chains.
Prayer, prayer, oh! sweet prayer,
Be it ever so simple, there’s nothing like prayer.
When far from the friends we hold dearest we part,
What fond recollections still cling to the heart.
Past converse, past scenes, past enjoyments are there,
Oh! how hurtfully pleasing, till hallowed by prayer.
Prayer, prayer, oh! sweet prayer,
Be it ever so simple, there’s nothing like prayer.
When pleasure would woo us from piety’s arms,
The siren sings sweetly, or silently charms,
We listen, love, loiter, are caught in the snare,
On looking to Jesus we conquer by prayer,
Prayer, prayer, oh! sweet prayer,
Be it ever so simple, there’s nothing like prayer.
While strangers to prayer, we are strangers to bliss,
Heaven pours its full streams through no medium but this,
And till we the seraph’s full ecstasy share,
Our chalice of joy must be guarded by prayer.
Prayer, prayer, oh! sweet prayer,
Be it ever so simple, there’s nothing like prayer.
Herkimer Co., N. Y.
By S. B. Whitney
As I intimated in my last report, I remained another Sabbath with the friends in Benson, and learned of two more that had decided to keep the Sabbath. Upon my arrival at home I found an invitation from the Conference Committee to fill an unexpected opening for labor at this place.
Came here Feb. 11, and found ten persons, besides children, that had commenced keeping the Sabbath from reading, and a Methodist church freely opened to us as long as we wished to use it. The weather has been extremely forbidding, more so, I think, than I ever experienced before, yet I have not lost a single appointment.
As it is only a country place, the attendance has not been large, but very steady. A lively interest has been taken in the meetings, and the truth is favorably received. Have spoken but twice on the Sabbath question, and one more has already commenced to obey. We hope for good results, and desire the prayers of all the dear people of God. S. B. WHITNEY.
Litchfield, N. Y., March 4, 1875.
Nebraska Meetings and Plans for Seward County
By Chas. L. Boyd
Nebraska.
HAVE closed the meetings which were being held at my last report. Although I hope to see the people take a more decided stand than they have, I trust some seeds of truth have been sown which will bring forth fruit.
Have decided to go to Seward Co., and hold meetings about seven miles south-west of Seward. This is a wide field, and calls are coming from different parts of the State for help. Surely the harvest time has come. Brethren, pray for the blessing of God in this State.
My address will be Seward, Seward Co., Neb. CHAS. L. BOYD.
Missouri & Kansas T. & M. Society.
By J. H. Rogers; Wm. Evans
SECOND QUARTERLY REPORT.
Owing to the unusually cold weather and scarcity of money for traveling purposes, the general quarterly meeting appointed in Johnson Co., Mo., Feb. 7, 8, was not held. But reports were sent in from each district except No. 1, which show the following results:—
Whole number of members, 145; increase during the quarter, 39; No. of families visited, 355; No. of letters written, 96.
Money rec’d for membership, $39.00.
By donations, 74.17.
From book sales, 20.67.
For widows and orphans, 16.75.
On tent pledges, 123.20.
Total, 273.79.
No. of new subscribers for REVIEW, 4; Instructor, 13; Reformer, 31; No. of names sent in for The Voice of Truth, 141; for Reformer, 76. Distribution of reading matter: REVIEWS, 396; Instructors, 50; Reformers, 110; pamphlets and tracts pp., 144, 136; value, $180.17. The treasurer reports money paid out, $158.50.
J. H. ROGERS, Pres.
Wm. EVANS, Sec.
IS IT SO?
By Sel.
Is there no place on the face of the earth
Where charity dwelleth, where virtue has birth?
Where bosoms in kindness and mercy will heave,
And the poor and the wretched shall ask and
receive?
Is there no place on earth where a knock from
the poor,
Will bring a kind angel to open the door?
Ah! search the wide world wherever you can,
There is no open door for the moneyless man.
Go look in the hall where the chandelier light
Drives off with its splendor the darkness of night;
Where the rich hanging velvet, in shadowy fold,
Sweeps gracefully down with its trimmings of
gold,
And mirrors of silver take up and renew,
In long lighted vistas the ’wildering view:
Go there in your patches, and find if you can,
A welcoming smile for the moneyless man.
Go look in your church of the cloud-reaching
spire,
Which gives back to the sun his same look of fire,
Where the arches and columns are gorgeous
within,
And the walls seem as pure as a soul without sin,
Go down the long aisle—see the hireling priest,
Arrayed in the splendor of his ill-gotten fleece,
Walk down in your patches, and find if you can,
Who opens a pew for a moneyless man.
Go look to your judges, in dark flowing gown,
With the scales wherein law weigheth quietly
down;
Where he frowns on the weak and smiles on the
strong,
And punishes right while he justifies wrong;
Where jurors their lips on the Bible have laid,
To render a verdict they've already made;
Go there in the court-room and find if you can,
Any law for the case of a moneyless man.
Go look in the banks, where Mammon has told
His hundreds and thousands of silver and gold;
Where, safe from the hands of the starving and
poor,
Lies pile upon pile of the glittering ore;
Walk up to the counter—ah, there you may stay,
Till your limbs have grown old and your hair
turns gray,
And you'll find at the bank not one of the clan,
With money to lend to a moneyless man.
Then go to your hovel—no raven has fed,
The wife who has suffered so long for her bread;
Kneel down by her pallet and kiss the death
frost,
From the lips of the angel your poverty lost—
Then turn in your agony upward to God,
And bless while it smites you, the chastening
rod;
And you'll find at the end of life's little span,
There's a welcome above for the moneyless man.
—Sel.
D. T. BOURDEAU
By D. T. Bourdeau
Vermont.
PAYING my last tokens of respect to my beloved father, who has died with a firm hold on a better life, and the unusually bad roads that we have had for months, have prevented my laboring at a distance from home. Last Sunday, however, Bro. Chas. Worthen and myself came to this place, though with great difficulty plowing our way through snow-drifts for miles, and at once commenced holding meetings in a union house. We are now having our first thaw, which keeps many away, yet we have quite a good audience, and some interested hearers. We hope that the truth will reach some hearts. Bro. Worthen and others had taken pains to circulate our works and periodicals, and some were anxious to hear. One has already decided to keep the Sabbath. My brother will soon join me. Pray for the cause in Vermont.
D. T. BOURDEAU
Morgan Center, Vt., Feb. 25, 1875.
The Trinity of Significance in the Ordinance of Baptism.
By Rev. Hyatt Smith
It is historical, declarative, prophetic.
1. Historical.—It publishes the burial and resurrection of Christ.
2. Declarative.—It declares the Christian’s burial from the world, and his resurrection into the kingdom of Christ.
3. Prophetic.—It prophesies the Christian’s burial in the grave, and his “part in the first resurrection over whom the second death hath no power.”
“Know ye not, that so many of us as were baptized into Jesus Christ, were baptized into his death? Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection.” (Rom. 6: 3–5.)
“Else what shall they do which are baptized for the dead, if the dead rise not at all? Why are they then baptized for the dead?” (1 Cor. 15: 29.)
Paul is arguing for the resurrection of the saints. He here refers to their baptism, and his language clearly is, If there is no resurrection, why did we, in the act of being buried in the water, and being raised out of the water, declare our burial in the grave, and our resurrection from the grave? If there be no resurrection, the declaration of the act of baptism was false. “Why were we then baptized for the dead?”
THE TESTIMONY OF A DYING SAINT.
A member of my church was dying of consumption. I one day asked her if she had no fear of death and the grave. I knew her faith in Christ as her Saviour was strong and immovable; but I thought that, possibly, she might have a natural dread of the article of death, and a shrinking in view of the burial in the earth.
To my question she replied, her face radiant with hope, “Oh, no; I am not afraid! It will be with me as it was when I was baptized. I remember it was one bright Sabbath day in June. I was baptized in the Hudson river. The hillside was covered with people, and the church stood down on the shore, and they were singing a sweet hymn. Rev. Charles Van Loon baptized me. As he led me out in the river, I felt the water was a little cool, but I didn’t mind it—I was thinking of Jesus! When we reached the right depth, the pastor took my hands in one of his, and put his other hand at my back—you know he was a strong man, and I knew he wouldn’t lose me—and so he laid me in the water. For a moment I didn’t see the sun, nor hear the singing, but as he raised me out of the river, I saw again the sun shining bright on the water, and heard the church singing on the shore.
“So it will be when I come to die. Jesus is now leading me out into the river of death. The water is a little cold, but I can bear it, for I am thinking of his love. He will take my hands in one of his almighty hands and with the other he will hold me. I know he won’t lose me. For a moment I shall not see the sun, nor hear the voices of those I love; but when he raises me up, I shall hear the church triumphant singing on the hills of Heaven. Oh, no; I am not afraid! Why should I be afraid?”
How beautiful the dying woman foretold her burial and resurrection by the sublime teaching of her baptism. “And I will raise them up at the last day!”—Rev. Hyatt Smith.