Earlier text: OUR TIMESWE ARE NEAR A CHANGE.
By B. F. Merritt
CAMPBELL, in his debate with Owen, to prove the certainty of the fulfillment of the prophecies relating to the final termination of man's present existence, says: “What, now, if we should attempt to prove arithmetically the certainty of the prophecies concerning the final consummation of all things? The expectation of christendom is notorious. It is this: that sometime soon, perhaps in the present century, a new order of things, in the political and religious relations of society, will commence. That it will pervade the whole human family; that after its full introduction it will continue a thousand years; and that soon after its completion the present state of things will terminate, and the multiplication of human beings cease forever.
“Without going minutely into the details, such is the general expectation of christendom, built upon those writings called prophecies. Well, now, should we prove, by arithmetical calculation, the certainty of such conclusions relative to the final consummation, what will the skeptics say? I do not know whether they have ever been tested on this point. We shall hear Mr. Owen when I submit the problem. The premises or data are these: The present population of the earth is estimated, say, one thousand millions. Now I will leave it to them to furnish a data, or to state what the population was two, three, or four thousand years ago. They may even furnish me data from the census of any nation of Europe for two, three, four, or five hundred years back. It will give the same result. We shall take the Bible data until they furnish another. But I again repeat, the population of any country, or of the earth, two, three, or five hundred years ago, will give the same result. According to the Bible data, the whole human family, about four thousand years ago, was composed of eight individuals, four males and four females. And to keep our calculation in whole numbers we shall evacuate Europe and America of all their population, and place them in Asia and Africa, with the population there, which will fill that half of the earth as full of human beings as can subsist upon its surface. We have now got, say, the half of our globe empty, and the other half full. Now the question is, If eight persons, in four thousand years, fill the one half of the earth as full as it can subsist, how long will one thousand millions be in filling the other half? If in despite of wars, famines, pestilences, and all the waste of human life, under the corruptions of the last four thousand years, such has been the increase of human beings, what would be the ratio of increase were all these to cease, and peace, health, and competence to be the order of the day for one thousand years? Why, my friends, there would not be one half acre of land and water upon the face of the globe, for every human being which would live at the completion of the millennium, or seven-thousandth year from the creation; what I contemplate from these oracles to be about the end of the present state of human existence. Either, then, some desolation must empty the earth of its inhabitants, or the human race must be extinguished. Logic and arithmetic compel us to the former conclusion; but when we add to logic and arithmetic the prophecies, we are compelled to embrace the latter. I think no prophecy ever admitted of so certain a calculation, or so exact and definite a computation; in fact, no other oracle in the annals of the world is proved by arithmetic so inevitably and unanswerably as I conceive this to be.”—Debate with Owen, pp. 105, 106. The great change, he thought, would be wrought “sometime soon, perhaps in the present century.” About forty years have passed since these words were uttered, and the evidences of a mighty change have been increasing. True, we are on the verge of a revolution, such as the world has never seen. But it is not to usher in a reign of peace and prosperity, as some fondly claim. We may know something of the future by the history of the past; and what is revealed by prophecy concerning it we may rely upon. The history of the past teaches the degeneracy of the race, and from the present aspect of the nations who can think it possible that the clay and iron kingdoms of the earth will soon unite in carrying out the principles advocated by the lowly Nazarene? Prophecy is explicit in showing how far the world will be, at the coming of the “Just One,” from the path of holiness. The great change we may soon expect is the destruction of the nations, and the resurrection of the righteous dead. Soon the millions who have died in the Lord will hear the voice of the Son of Man, and come forth to wear conquerors' crowns, and be with those who abide his coming, received into those everlasting mansions in Heaven. This is the change soon to take place. That it is near is not only proved by the mathematical demonstration used by Mr. Campbell, but by numerous mathematical calculations, and chains of prophecy which are sure. Attached to the idea that at the end of the seven-thousandth year there would not be half an acre of land and water to each individual, is this: As there is but one-fourth of the surface of the earth land, there would only be about four rods square of land for each person, and a vast amount of this made up of barren deserts, swamps, mountain ranges, and desolate frigid regions. We look for a reign of peace soon to begin, and we have a vast amount of evidence to confirm us in the present truth. Let us examine these evidences and grow stronger in faith, and by our works show that we are expecting the coming of our Lord.
B. F. MERRITT. TO THE READERS OF THE REVIEW: For some time past I have felt a great lack of freedom, and knew not the reason why; but I thank and praise the Lord, that in his kindness and mercy, he has shown me my errors in the past; and I wish to humbly acknowledge, and heartily repent of them, and so live in future, that as far as possible I may counteract the influence I cast on the wrong side while laboring in the REVIEW Office. I felt an interest that the work should be done well, and at times enjoyed a measure of the Spirit of God; but I deeply regret that so much of the time while there, I was unconsecrated and did not realize the solemnity of the work in which we were engaged. And to quite an extent, pride and selfishness were manifested in my life. These things had an influence over the young people of the Battle Creek church, and others who visited this place, which has caused a stumbling block to some. May the Lord forgive me, and help me to work in earnest that the blood of souls may not be found on my garments. I am trying to humble myself before God, and shall not be satisfied until I enjoy free and full salvation, and I hope yet to be the means of winning some souls to Christ, that it may be said to me in the great day of accounts, “Well done.” Battle Creek, June 15, 1868. DEAR BRETHREN AND SISTERS: Of late I have been led by the reproving Spirit of God to closely search my heart, and am somewhat alarmed at the sight which I there behold. I find pride, selfishness, and love of the world, among the most prominent sins which I have long cherished. I believe that for the cause of truth, and for my own27 soul’s sake, I should not only make a frank public confession of my past unfaithfulness, and lack of consecration, but that I should seek to make speedy amendment, and if possible redeem a portion of the precious time spent in thus foolishly seeking the pleasures of the world. I realize that it is no small thing to dishonor the cause of Christ, and to lower the standard of Christian piety in the minds of some, and bring sadness to the hearts of many who prize his cause as they do their lives. Oh! may my humiliation be acceptable in the sight of Him, who cannot look upon sin with the least degree of allowance. May Heaven pardon all my past heart-wanderings. May I receive the forgiveness of all, who, through my past indifference, have been led to place less value upon the teachings of our dear Redeemer. And may I, though unworthy, still receive the prayers of those who have interested themselves in my soul’s salvation. Yours, seeking for humility, Battle Creek, June 15, 1868. DEAR BRETHREN AND SISTERS: It is with feelings of deep humility and contrition before God, that I wish to acknowledge my wanderings from him, and renew my covenant with you to seek and serve him more faithfully. While professing to be a follower of the meek and lowly Saviour, I have indulged in pride, selfishness, and the love of this world, instead of imitating the humble example of him who, when upon earth, pleased not himself, but went about doing good. I have not been suitably impressed with the exalted character of the great work in which the whole energies of my being should have been engaged, and have been blinded and buffeted by the enemy, not heeding the counsel of the faithful and true Witness, but continually growing indifferent in the cause which I have professed to love. I have not realized the value of precious souls, and made earnest and untiring efforts to win them to the truth, but have suffered my influence to scatter abroad, instead of gathering with Christ. My interest in music, and pleasures and amusements of a worldly character, have eclipsed my love for sacred things and the infinite value of eternal life. I freely acknowledge my past errors, and hope to be forgiven of God and his dear people, resolving that my future life shall be unmistakable evidence of my sincerity. And I would not be unmindful of the long-suffering and forbearance of my kind heavenly Father in revealing these wrongs to me, and permitting me to embrace the present opportunity of consecrating myself anew to his service. I know that the pleasures of this world can afford no lasting satisfaction or enjoyment, that they are all soon to pass away. How much better, then, to suffer a little now for Jesus, and hereafter reap a rich reward which shall be eternal. To my dear young friends I would say, Do not follow my unworthy example. Shun the fleeting pleasures and vain allurements of this world, but seek, oh! seek the enduring riches—eternal life in the kingdom of God. And oh! if we can, by humility and sacrifice, at last gain admittance into the pearly gates of that beautiful city, and see one soul saved through our own personal endeavors, shall we not be repaid a thousand fold for all that we may have endured of privation and self-denial? Heaven will be cheap enough, at whatever cost it is obtained. The language of my heart is, “Nearer my God to thee,
Nearer to thee;
E’en though it be a cross
That raiseth me.”
I know that with me the great lesson of life is but just begun; that I have an experience to gain, which will cost perseverance and a continued warfare with my spiritual foes. I desire, like Mary of old, to sit at the feet of Jesus, and learn of him who was meek and lowly of heart, that I may serve him acceptably here, and finally reign with him above. Yours, striving to be faithful, Battle Creek, June 15, 1868. LOOKING FOR THE LORD.
By Josiah Collier
[BRO. SMITH: The following beautiful lines are from Little's Living Age. JOSIAH COLLIER.] Could Christians watch ten thousand years
Before their Lord himself appears,
Yet as he then shall come at last,
'T were wise through all such ages past,
T'have watched and waited, and have borne
The scoffer's jest, the worldling's scorn.
But those who watch not in the day,
Will surely sleep the night away. Lord, make me at all hours awake,
And self denied, thy cross to take;
Robed for thy nuptial feast in white,
With lamp in hand, and burning bright;
Nor lack of precious oil be mine,
When the loud cry, “Arise and shine!”
Proclaims the Lamb in bridal state,
And when preparing is too late. MAGGIE A. NEWMAN
By Maggie A. Newman
DEAR BRETHREN AND SISTERS: It is nearly four years since the light of present truth shone on my pathway. I was then a member of the Methodist church, and had been trying to serve the Lord; had, ever since I gave my heart to the Saviour, loved to be in the society of those who truly loved God. Not many did I find, however, who loved to talk of Jesus, and the necessary work to be accomplished in our hearts to prepare us for a place in his kingdom. I tried to follow the teachings of God's word as far as I saw its requirements. In many things, I saw I was to be different from the world. At first I thought I would not be obliged to change my dress in the least. I reasoned thus: I never have worn gay clothing, and I dress plainer now than many members of the church; as for the wearing of gold I don't know that I had ever thought anything about its being wrong, until I saw that the word of God did not approve of it, when I quickly laid it aside with some other things which were not becoming for a Christian to wear. For doing this many thought I was very foolish, indeed. Some said that Methodists used to dress plain, but had learned better now, and dressed like other people. Oh! how much I wished I had lived when they were a devoted people—when they were willing to lead self-denying lives, and trying to walk in the footsteps of Jesus; and I hoped the time would come when they would become more as they once were. I thought I would be willing to be numbered with them, even if they were a poor, despised company; and thought I would be willing to bear anything for the sake of Jesus. I had heard of Seventh-day Adventists, for I had a brother in Michigan who had been keeping the Sabbath for several years, and he used to speak of present truth in some of his letters. Once, in particular, he wrote me quite a lengthy letter about these things, and I hardly knew what to say to him. I thought, however, that it would not be duty for me to keep the seventh day, living, as I was, among those who professed to keep the first day. But when I heard these precious truths presented by some of God's faithful ministers, I felt the importance of obeying—could find no excuse, and did not wish for any; thought I had found the people I had longed to be with, and I did count the truth dearer than all things else. The truth, I can say, I have loved; and the truth is all that has kept me from that day to this. I have not been faithful as I should have been; have been living considerable of the time with those who have not regarded the testimony of Jesus, and have not been walking in his footsteps. I have had some trials; none, however, but what I might have endured if I only had trusted the Lord as I should, believing that everything would work together for my good and his glory. I had almost forgotten that a reward was offered to those who endured unto the end; thought I tried to endure, but failed to believe and hope in God as I should. If any who read these lines are cast down, tried, and tempted, let me entreat you to hold on to the promises of God. “Cast not away therefore your confidence which hath great recompense of reward.” If we have departed from God, the promise is that if we will return unto him he will return unto us, and heal all of our backslidings. I am trying to return unto him. I trust he forgives. My faith is increasing in his word, and I feel the comforting influence of his Spirit. Never should we doubt the Lord; though all around seems dark and discouraging, we should believe him, and then in him we shall find comfort and peace that passeth understanding. I desire to walk in the humble path in which the Lord would have me, and to do the appropriate work assigned me. I see that each of us need an experience in the things of God for ourselves; we must stand or fall for ourselves. This is close work, getting ready for the judgment, but I want the necessary preparation of heart to enable me to stand. I do not mean, with the help of the Lord, that another shall take my crown; I want to wear it myself. Pray for me. Victor, N. Y., May 17, 1868. Washington Co., N. Y
By E. M. Lewis
This morning my mind seems to wander abroad, even to those that I never saw, the lonely ones that I have heard from in the REVIEW. If I could say one word to encourage others as I have been encouraged, I would gladly do it. Oh! how much we need help! When it is but little we can do, will we fail to do all we possibly can? God forbid. I must say I find a sweeter spirit with those who keep the seventh day, than with any other professing Christians; I love to be among them. Although I do not yet see all they do, yet I do believe they are following Bible doctrine that seems very precious to me, and I feel that I am on safe ground while consulting with them on religious things. I commenced last March to keep the seventh-day Sabbath; every day I feel more and more that God requires it. My greatest anxiety now is, how I shall best glorify God, especially with the loved ones at home. When I tell you that I am alone in these things, you will know how to pray for me. As a wife and mother I often ask, Who is sufficient for these things? I have been trying to follow Jesus in the narrow way since I was eleven years old. I have had very many blessed seasons in this good way, but I feel that I have something to do besides getting happy, and shouting glory to God! I do praise him for what he is doing for me. Oh! what a precious work is God's work! By his grace I will try to hold on by faith. Yours striving to overcome.
E. M. LEWIS. JOSIAH COLLIER
By Josiah Collier
DEAR BRETHREN AND SISTERS: It is now eleven months since I made a start to keep the Lord's Sabbath, and I never enjoyed so great peace of mind as I do now. I always wanted to be honest. I belonged to the German Reformed church. I knew I was not keeping the seventh day; but thought, as many others do, that it made no difference what day I kept. Bro. Phillips, of McConnel's Grove, gave me a number of tracts to read, and then I went to searching the Scriptures, and the Lord opened my eyes, for which I bless his name, and I saw that I had been breaking one of his commandments all my days. Oh! what a cross it was then to come out from the world; but the Lord gave me grace, and I did come out and make a new start for the kingdom. I never did believe in the trinity, nor that sprinkling and pouring were baptism; and I could hardly believe that my Heavenly Father would keep some of his creatures alive in a lake of fire forever and ever, though they were disobedient. I am now fully persuaded that he will not. I am now living in a neighborhood where there are no others of like faith. I receive the ADVENT REVIEW from Battle Creek, through the kindness of the brethren and sisters at McConnel's Grove. May the Lord bless them. I love the REVIEW. It is the best paper I can get. I try to read it all through each Sabbath. I am determined, by the grace of the Lord, to overcome all sin; and I entreat of you all to strive earnestly for that inheritance in the earth made new. We are looking for the coming of our Lord and Saviour. May none turn back into sin and folly, is my prayer. Mary Hayes Requests Prayer
SR. MARY HAYES writes from Eaton Co.: I am still keeping the Sabbath, and am trying to do as well as I can; but I do not enjoy that comfort in religion that I once did. I feel the need of Christian friends, and their counsel, advice, and pity, in my trials and afflictions. I ask the prayers of all, that I may be saved in the new earth. Words We Speak, Words We Hear
He who says what he likes, often hears what he does not like. STRANGE POSITIONS ON LAW.
By J. H. W.
Not long since I heard Eld. Roe, a preacher and editor, of the Disciple order, of Buchanan, Mich., deliver a sermon against the Sabbath of the Lord, and his law. He affirmed that the laws and means of pardon were all different under the different dispensations—that all the laws given before the advent of Christ were peculiar to that dispensation, with which we, in this dispensation, have nothing to do. Especially was he outspoken against considering the ten commandments the law, or, as to be regarded by us; and strongly emphasized the declaration that we have “a new law of pardon” introduced by the gospel, and to this we are to look, and not to the law given to Israel. Of all the weak positions on law taken by those who oppose the Lord’s holy Sabbath, this seems the weakest, not having even the poor merit of plausibility. If the “law of pardon” is the only law we have now, what is its use or necessity? Does the “law of pardon” condemn any body? and if so, does it justify also? Alexander Campbell pronounced it an impossibility that any one should be justified by the same law that condemned him, and this must be indorsed by every one who regards the true nature and use of laws. But according to the above position there is “justification by law,” which is a legal absurdity. Any one can readily see that if there is no law back of “the law of pardon,” there is no need of pardon, because there can be no condemnation. Paul says, “By the law is the knowledge of sin,” but justification is through faith in Christ. The law condemns—the gospel justifies. But if there is no law underlying the gospel, there can be no condemnation, for “where no law is, there is no transgression,” and if no condemnation, there can be no necessity for a means of justification; then, of course the offer of pardon is a nullity. Hence it is that the apostle teaches “repentance toward God,” whose law we have transgressed, “and faith toward the Lord Jesus Christ,” through whom we obtain pardon and remission. With this the whole Scripture is in harmony, both the Old and New Testaments. Another strange declaration was put forth by him, to wit, “A man may be a murderer, and a thief, and still keep this law!” referring to the ten commandments. We have heard other speakers say that that law only took cognizance of outward acts, and therefore love was not inculcated by it. Let us examine this. In that law the Lord speaks thus: “visiting the iniquity of the fathers upon the children to the third and fourth generation of them that hate me; and showing mercy unto thousands of them that love me, and keep my commandments.” Iniquity is lawlessness or law-breaking; so breaking the law is coupled with hatred, while love goes with the keeping of the commandments. Hence the words of the Saviour showing that “all the law” hangs on love; also the words of the apostle, “This is the love of God, that we keep his commandments.” All these expressions confirm the fact stated by Paul: The carnal mind is enmity against God, for it is not subject to the law of God. But the objectors have sought to evade this by saying, Though it recognizes love to God, it does not enforce love to man. Now the Apostle John expressly says that we cannot love God unless we love our brother also. Therefore the Saviour divides the love upon which the law hangs into two parts: love to God and love to man. This is a very reasonable division, for the commandments show our duty to both our Creator and our fellow-creature. But the method taken to show the superiority of “the law of the new covenant,” over that given by God at Mt. Sinai, destroys the whole ground and claims of the objector. Thus the speaker said: “Christ informs us that adultery may be committed by the desire of the heart; and John shows that hatred is murder.” Under what circumstances did Christ impart this information? It was just after he had enforced the authority of his Father’s law, and said he did not come to destroy it; therefore, his declaration is not the giving of a new law, but sanctioning and commenting upon an old one. Now let us examine the claims and extent of the law in the light of these expressions, and see how far they go. Thus, the law says, “Thou shalt not commit adultery;” Jesus says adultery is committed by impure desire; therefore the law forbids impure desire. Again, John says hatred is murder; the law forbids murder; therefore the law forbids hatred. Examining the law in this manner, at once reasonable and Scriptural, we are prepared to understand and fully adopt the language of Paul: “For we know that the law is spiritual;” and, being so, it is indeed “a discerner of the thoughts and intents of the heart.” It may appear singular that different individuals or classes see so differently in regard to the nature and claims of the same law; but whatever objections may be urged against it, we are content to believe with David that it “is perfect,” and “exceeding broad;” and with Paul, that it is “holy, and just, and good,” and “spiritual” and with Solomon, that it contains “the whole duty of man;” and with our Saviour, that it must be kept if we would “enter into life.” And still we pray in the language of inspired devotion, “Open thou mine eyes, that I may behold wondrous things out of thy law!” ANSWERS TO QUESTIONS.
By J. H. W.
“Is it right for a Sabbath-keeper to make coffins for any one on the Sabbath?” D. W. M. We think there may be circumstances under which it will be right to make coffins; but these are exceptional. We have known coffin-makers to rest the whole Sabbath, and yet accommodate their orders, by working nights and first-days. Therefore we think that under ordinary circumstances it is unnecessary to work on coffins on the Sabbath; and if unnecessary it is of course wrong. “Does not Rev. xxii, 12, to give unto every man according as his work shall be, disprove the idea of two resurrections?” W. P. F. The fact of two resurrections is stated in plain terms, and therefore cannot be set aside by our construction of other passages. We do not see how any one can harmonize the Scriptures and make the expression “every man” in the above text refer to all the wicked in their graves at the time of the second advent. Vague and indefinite ideas of the Judgment, and of the second coming of Christ, have placed wrong constructions on this and other passages, such as Matt. xxv. We know that these terms, all men, every man, are sometimes limited, as in John vi, 45; therefore we should sooner limit them in other passages than to make confusion, or set aside positive declarations where no limitations are specified or seem admissible. To J. E. W. By turning to the article, Vol. xxxi, No. 12, you will see that Bro. Andrews cites to “Eph. iv, 8, margin,” (9 by mistake) as evidence that those resurrected at the Saviour’s resurrection ascended with him. On this verse, it is true, there is a diversity of opinion; yet some authorities favor this construction, and it is used accordingly. See also Spiritual Gifts, Vol. 1, p. 78. To J. R. G. There are certain data by which it is easy to arrive at the measurement of a prophetic “time.” 1st. The Jewish reckoning of 12 months, 30 days to the month, fixes it to 360. See Scott, Clarke, &c., on Dan. vii, 25. It is true the Jews had time intercalated in their year (as we have, in “leap year”) but intercalaries are never counted in computing periods. 2d. We find, on examining those prophetic events so clearly marked as to be unmistakable, with which prophetic periods are connected, that round numbers are only given. 3d. The expressions in Rev. xii and xiii, compared with Daniel, show that “a time, times and a half,” are equivalent to 1260 days, or forty-two months; but if, as you assume, “a time” be 365 days and a fraction, we would be pleased to have you harmonize the above scriptures—we cannot. To L. M. Philosophers, in giving the “properties of matter,” give only such as apply to inorganic or dead matter, and never refer to organized or living matter. Here we find facts “not dreamed of in their philosophy.” Can they give us “the properties of spirit?” And if they could once classify and arrange the properties of matter and spirit, to which class would they refer the volitions, emotions, and affections of the lower animals? Those who would evade the plain testimony of the Bible by raising questions of “false science,” only run into greater difficulties. “Whom do the pronouns ‘I’ and ‘my’ personate in verses 25, 26, 27, of Acts ii? also the pronoun ‘me’ in verse 28? Does soul either in the 27th or 31st verse mean the same as though translated Son?” J. S. The pronouns, I and my, personate Jesus Christ, as the Apostle declares he is the subject of the prophecy. It certainly would not make sense to translate soul, “Son,” yet the idea is doubtless that of personality as in the other verses. Probably this question refers to the supposed difficulty relating to identity in the use of the possessive pronouns. Thus, in a late work on Spiritualism by Dr. Randolph, is this expression, “We universally speak of my body, because we instinctively know that the body is not us.” And we once heard a learned Baptist Elder commenting on 2 Pet. i, 14, say that Peter’s expression, “my tabernacle,” referring to his body, proved that the body was not Peter, but the tabernacle or body was something possessed by Peter, to be put off without interfering with his existence or identity. This may seem plausible, but it is mere sophistry. We as “universally” use the expression “my soul” as “my body.” Does this also show that we “instinctively know” that the soul is not us, but something possessed by us? Peter also, in the same connection, verse 15, says “my decease.” Now if the expression “my body” proves that the person or soul is something distinct from the body, then the expression “my decease,” proves that the death is of that person or entity in distinction from the body. But let us apply this popular method of criticism to another scripture. Paul says, 1 Thess. v, 23, “And I pray God your whole spirit, and soul, and body, be preserved,” &c. According to the above-named method of interpretation the possessive pronoun “your” personates29 those who possess spirits, souls, and bodies, and all in distinction from their own personalities! Who, or what, then, does “your” personate? The truth is that the pronouns represent the entire man, person, or living being, and this, with perfect propriety, is said to possess any, or all, of its parts. J. H. W. Novel readers, don't skip this paragraph; it is for you. In a volume by T. S. Arthur, entitled, “Advice to Young Ladies,” we find the following excellent remarks upon this crying evil of the age: “Few of the popular novels of the day are fit to go into the hands of a young and imaginative girl. Apart from the false views of life which they present, and the false philosophy which they too often inculcate, they lift an inexperienced reader entirely above the real, from whence she has too little inclination to come down; and whenever she does come down, she is unhappy because she finds none of the ideal perfections around her, with which her imagination has become filled, but is forever coming into rude contact with something that shocks her over-refined sensibilities. Her own condition in life she will be in great danger of contrasting with that of some favorite heroine of romance. If she do this, she will be almost sure to make herself miserable. A young lady who indulges in novel-reading, never becomes a woman of true intelligence. She may be able to converse fluently, and to make herself at times, a very agreeable companion, even to those who are greatly her superiors; but she has no strength of intellect, nor has she right views of life.” This language is not the excited and blind denunciation of passion. It is cool, calm, rational. It points out the evil, and tells why it is an evil. And it must commend itself to the sober judgment even of those addicted to this evil habit, if their minds have not become so perverted by it as to render them incapable of appreciating sound reason. We call particular attention to the closing sentence. It is equally applicable to both sexes. To make fiction their food destroys their strength of intellect, and gives them wrong views of life. Are you willing to be thus stultified and perverted? If you are, go on in this senseless and pernicious course; if you are not, banish the poisonous trash from your company and your houses. Why will you destroy yourselves? Why burlesque this life by misusing its fairest opportunities, while at the same time you are cutting off your prospect for the eternal glories of that which is to come? BOOKS TO THE POOR.
By James White
The object of raising a Book and Tract Fund was that certain important books and tracts might be at once put into the hands of those who have not ready cash. It was not the object of those who took hold of this matter, to furnish all the books for sale at the Review Office to such persons. The books, &c., considered important to all such, are Spiritual Gifts, How to Live, Appeal to Mothers, Appeal to Youth, Sabbath Readings, for youth and children, and the two large Charts, with key of explanation of the one which illustrates the prophecies. I do not wish to trust books to any one. Neither is it the design of the Association to trust out small lots here and there. Experience proves that this is not the best course. Those, however, who are anxious to obtain the above-named books and Charts, and have not the ready cash to pay for them, can receive them by forwarding 50 cents to J. M. Aldrich, Battle Creek, Mich., to pay postage. The wholesale price of these books will be charged to the Book Fund. All persons who thus receive them, will be invited to pay for them at some future time, should they find themselves able to spare the amount. Those who choose to do so, can send their orders to me at Greenville, Montcalm Co., Mich. Give your name, Post Office, County, and State, in plain writing. M. A. Packard, Weathersfield Run, sends for a package, but gives no State. I cannot send the books till I know where to send them. VISIT TO NEW SHOREHAM.
By J. S. Miller
It has recently been my privilege to spend a few days on this island of the sea. On sixth-day, June 5, after a voyage in an open boat on the ocean for four hours, the greater part of which time I was afflicted with severe seasickness, I arrived at the landing, and a few minutes later found me lying on the lounge at the hospitable home of Bro. Dodge. Found Bro. D.'s family all in good health, and striving to go through to Mount Zion. The meeting on Sabbath morning was at the house of Bro. Dodge. It being stormy, there were but few in. There was less life in this meeting than I had hoped to see, and much less than I have often seen in meetings on the island; but those who did take part, expressed a determination to persevere to the end. The brethren were feeling a little discouraged on account of the protracted illness of Bro. Steadman, the elder of the church. He has been unable to attend meeting for several weeks. During the following week, I visited the families of all the brethren, and endeavored to encourage them what I could. On Sabbath, the 13th, met with the brethren again, at the house of Bro. Steadman. This was a very pleasant day, and nearly all the brethren and sisters were present. In this meeting, the good Spirit of the Lord rested down upon us abundantly. Every member of the church present bore testimony; some of them for the first time in a number of months. This meeting lasted two hours, and after a short intermission, we again assembled and celebrated the Lord's supper, which was a season of much profit to all. Bro. Steadman expressed himself as doubly thankful for this privilege, as he had entertained fears that he would never again be able to serve them in the capacity of an elder. The brethren are looking forward with interest to the Monthly Meeting to be held there on the third Sabbath and first-day in August, notice of which will be given through the REVIEW at the proper time, with directions about the route, &c. It is hoped the brethren from abroad will be willing to make a sacrifice in order to attend this meeting. Our island brethren are trying to hold on, to see the end of the race; but they are sadly behind in the health reform. This is owing to two causes: first, they do not fully understand what the health reform is; and second, they do not see the connection it has with the time of trouble that is just in the future. If some thorough-going, well-informed health reformer could give them a course of lectures on health during the coming winter, I think the labor would be well expended. J. S. MILLER. In answer to letters daily received making inquiries as to Greenville, I would here state, that this village is twenty miles north of Ionia, (a station on the Detroit and Milwaukee railroad,) of nearly 2000 inhabitants. At the south, east, and west, of Greenville, are as fine farming lands as are to be found in Michigan. At the north are the pine forests, furnishing a vast amount, and good quality, of lumber. Both on the north and south of the village are good water-powers, about one mile apart, each sufficient to run a flour-mill, saw-mill, shingle and lath machines. Between these on the river, are several steam mills. There are two foundries, a door and sash factory, woolen factory, and all, or nearly all, the branches of business and trades carried on in this village common to the villages and small cities of Michigan. Improved farms from one to five miles from Greenville range from $40 to $60 per acre, according to distance from the village, value of the soil, and the amount of improvements made. There is no better fruit country than this, excepting it is sometimes too severe in winter for peaches and grapes. Mechanics get about the same wages here as in other portions of the State. If there be a difference it is in favor of Greenville. Rent is high. Building lots are rising in price. These are common to rapidly-growing villages. Lumber is comparatively cheap, while other building materials are about the same as at any point of equal distance from Detroit. Wood, at present, is worth but a trifle more than the expense of chopping and drawing a mile. All manner of provisions and groceries about the same as in other portions of the State. Carpenters can find ready employment. And I know not why blacksmiths, wheelwrights, tailors, shoemakers, coopers, painters, &c., &c., might not do as well, but of the chances for these, I cannot speak definitely. This village will probably do as well as others of the same size in the State. The church is small, numbering less than forty, and more than one half of these are children, and poor persons who need help, instead of helping others.—The place of worship is a neat and commodious house two miles east of the village. The church is weak, containing scarcely a real, laboring, burden-bearer. A change is taking place in the church, and we hope to see better days in this respect. We wish to have it distinctly understood, that it will be expected of those who come to Greenville that they be working hands in the cause. There is enough to do here, and we want help. Come not to Greenville to be helped. But you who have but little that you can do in your present locality, we would like to have come and help us. If you come before visiting the place to learn for yourselves, you must come on your own responsibility. Brn. Cyphers and Towle from Maine came to see the place, and are settling here. It is not proper that statements relative to the place should be so definite and urgent as to induce persons to rapidly come to this vicinity, to be disappointed. You who desire to come to Greenville, go to the Lord with the matter, and move cautiously and upon your own responsibility in the fear of God. JAMES WHITE. Greenville, June 18, 1868.