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Review and Herald, Vol. 33, No. 13.

MOSES
Earlier text: MOSES

THOUGHTS ON THE BOOK OF DANIEL.

CHAPTER II (CONTINUED).

VERSE 44. And in the days of these kings shall the God of Heaven set up a kingdom, which shall never be destroyed; and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand forever. 45. Forasmuch as thou sawest that the stone was cut out of the mountain without hands, and that it break in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter; and the dream is certain, and the interpretation thereof sure.
We here reach the climax of this stupendous prophecy; and when Time in his onward flight shall bring us to the sublime scene here predicted, we shall have reached the end of human history. The kingdom of God! grand terminus of this world's sad, degenerate, and changing, career! Transporting change, from gloom to glory, from strife to peace, from sin to holiness, from death to life, from tyranny and oppression to the happy freedom, and blessed privileges of a heavenly kingdom! Glorious transition, from weakness to strength, from the changing, the temporary, and decaying, to the immutable and eternal.
But when is this kingdom to be established? May we hope for an answer to an inquiry of such momentous concern to our race? These are the very questions on which the word of God does not leave us in ignorance; and herein is seen the surpassing value of this heavenly boon. We do not say that the exact time is revealed either in this or any other prophecy; but so near an approximation is given, that the generation which is to see its establishment, may mark, uncertainly, its approach, and make that preparation which will entitle them to share in all its glories.
As already explained, we are brought down by verses 41–43 this side of the division of the Roman empire into ten kingdoms; which division was accomplished, according to Bishop Lloyd, in A. D. 483. The kings, or kingdoms, in the days of which the God of Heaven is to set up his kingdom, are evidently these kingdoms which arose out of the Roman empire. Then the kingdom of God here brought to view could not have been set up, as is popularly claimed, in connection with the first advent of Christ, four hundred and fifty years before. This one consideration is sufficient to forever disprove the view that the kingdom of God which constitutes the fifth kingdom of this series brought to view in Dan. ii, was set up at the commencement of the Christian era. But a thought more may be in place.
1. This kingdom, then, could not have been set up at Christ's first advent, because it is not to exist contemporaneously with earthly governments, but to succeed them. As the second kingdom succeeded the first, the third the second, the fourth the third, by violence and overthrow, so the fifth succeeds the fourth. It does not exist at the same time with it. The fourth kingdom is first destroyed, the fragments are removed away, the territory is cleared, and then the fifth is established as a succeeding kingdom in the order of time. But the church has existed contemporaneously with earthly governments ever since earthly governments were formed. There was a church in Abel's day, in Enoch's, in Noah's, in Abraham's, and so on to the present. No; the church is not the stone that smote the image upon the feet. It existed too early in point of time, and the work in which it is engaged, is not that of smiting and overthrowing earthly governments.
2. The fifth kingdom is introduced by the stone smiting the image. What part of the image does the stone smite? Ans. The feet and toes. But these were not developed until four centuries and a half after the crucifixion of Christ. The image was, at the time of the crucifixion, only developed to the thighs, and if the kingdom of God was there set up, if there the stone smote the image, it smote it upon the thighs, not upon the feet, where the prophecy places it.
3. The stone that smites the image is cut out of the mountain without hands. The margin reads, “which was not in hand.” This shows that the smiting is not done by an agent acting for another, not by the church, for instance, in the hands of Christ; but it is a work which the Lord does by his own divine power without any human agency.
4. Again, the kingdom of God is placed before the church as a matter of hope. The Lord did not teach his disciples a prayer which in two or three years was to become obsolete. The petition may as appropriately ascend from the lips of the patient waiting flock in these last days, as from the lips of his first disciples, “Thy kingdom come.”
5. We have plain scripture declarations to establish the following propositions: (1.) That the kingdom was still future at the time of our Lord's last passover. Matt. xxvi, 26. (2.) That Christ did not set it up before his ascension. Acts i, 6. (3.) That flesh and blood cannot inherit it. 1 Cor. xv, 50. (4.) That it is a matter of promise to the apostles, and is so to those that love God. Jas. ii, 5. (5.) That it is promised in the future to the little flock. Luke xii, 32. (6.) That through much tribulation the saints are to enter therein. Acts xiv, 22. (7.) That it is to be set up when Christ shall judge the living and the dead. 2 Tim. iv, 1; and (8.) That this is to be when he shall come in his glory with all his holy angels. Matt. xxv, 31–34.
But it may be asked, is not the expression, kingdom of Heaven, used in the New Testament in reference to the church? It may be. It does not come within the province of a brief comment on Dan. ii, 44, to explain the meaning of the expression, kingdom of Heaven, in the New Testament. Provided it could be shown that it there refers every time to the church, it would by no means prove the church to be the kingdom spoken of here in Daniel. Our object is to ascertain what constitutes the kingdom here brought to view; and we have seen that the prophecy utterly forbids our applying it to the church; inasmuch as by the terms of the prophecy, we are prohibited from looking for it, till four hundred and eighty-three years this side the first advent of Christ, and there are indubitable proofs that it is still future. We will therefore only say in regard to the expression in the New Testament, that it sometimes refers to the future literal kingdom, sometimes to the work of grace on the hearts of believers, and the spread of the gospel. But these latter are only elementary principles of the kingdom, and operate in view of, and in reference to, that which is to be established in the future.
It may be objected again, that when the stone smites the image, the iron, the brass, silver, and gold are broken to pieces together; hence the stone must have smitten the image when all these parts were in existence. In reply to which, we ask, What is meant by their being broken to pieces together? Does it mean that the same persons who constituted the kingdom of gold would be alive when the image was dashed to pieces? No; else the image covers but the duration of a single generation. Does it mean that that would be a ruling kingdom? No; for there is a succession of kingdoms down to the fourth. Supposing, then, that the fifth kingdom was set up at the first advent, how was the brass, silver, and gold, in existence then any more than at the present day? Does it refer to the time of the second resurrection, when all these wicked nations will be raised to life? No; for the destruction of earthly governments in this present state, which is symbolized by the smiting of the image, certainly takes place at the end of this dispensation; and in the second resurrection people are not distinguished into nationalities.
No objection really exists in the point under consideration; for all the kingdoms symbolized by the image are, in a certain sense, still in existence. Chaldea and Assyria are still the first division of the image, Media and Persia, the second, Macedonia, Greece, Thrace, Asia minor, and Egypt, the third. Political life, and dominion, it is true, have passed from one to the other, till it is all, so far as the image is concerned, now concentrated in the divisions of the fourth kingdom; but the others, though like lifeless forms, and empty shells, are still there; and together all will be dashed to pieces when the fifth kingdom is introduced.
It may still further be asked by way of objection, Have not the ten kingdoms, in the days of which the kingdom of God was to be set up, all passed away? and as the kingdom of God is not yet set up, has not the prophecy, according to the view here advocated, proved a failure? We answer, Those kingdoms have not yet passed away. We are yet in the days of those kings. The following illustration from Dr. Nelson's Cause and Cure of Infidelity, pp. 374, 375, will set this point in a clear light:
“Suppose some feeble people should be suffering from the almost constant invasions of numerous and ferocious enemies. Suppose some powerful and benevolent prince sends them word that he will, for a number of years, say thirty, maintain, for their safety along the frontier, ten garrisons, each to contain one hundred well-armed men. Suppose the forts are built and remain a few years, when two of them are burned to the ground and rebuilt without delay; has there been any violation of the sovereign's word? No, there was no material interruption in the continuance of the walls of strength; and furthermore, the troops, the most important part of the safeguard, were still there. Again, suppose the monarch sends and has two posts of strength demolished, but adjoining the spot where these stood, and immediately, he has other two buildings erected, more capacious, and more desirable; does the promise still stand good? We answer in the affirmative, and we believe no one would differ with us. Finally suppose in addition to the ten garrisons, it could be shown that for several months during the thirty years, one more had been maintained there; that for one or two years out of the thirty, there had been there eleven instead of ten fortifications; shall we call it a defeat or a failure in the original undertaking? Or shall any seeming interruptions, such as have been stated, destroy the propriety of our calling these the ten garrisons of the frontier? The answer is, No, without dispute.
“So it is, and has been, respecting the ten kingdoms of Europe, once under the Roman scepter. They have been there for twelve hundred and sixty years. If several have had their names changed according to the caprice of him who conquered, this change of name did not destroy existence. If others have had their territorial limits changed, the nation was still there. If others have fallen while successors were forming in their room, the ten horns were still there. If during a few years out of a thousand there were more than ten, if some temporary power reared its head, seeming to claim a place with the rest, and soon disappeared, it has not caused the beast to have less than ten horns.”
Scott remarks, “It is certain that the Roman empire was divided into ten kingdoms; and though they might be sometimes more, and sometimes fewer, yet they were still known by the name of the ten kingdoms of the western empire.”
Thus the subject is cleared of all difficulty. Time has fully developed this great image in all its parts. Most strictly does it represent the events it was designed to symbolize. It stands complete upon its feet. Thus it has stood for over thirteen hundred and fifty years. It waits to be smitten upon the feet by the stone cut out of the mountain without hand, that is, the Lord Jesus Christ. This is to be accomplished when the Lord shall be revealed in flaming fire, taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ. In the days of these kings, the God of Heaven is to set up a kingdom. We are in the days of these kings. We have been there thirteen centuries and a half. So far as this prophecy is concerned, the very next event is the setting up of God's everlasting kingdom. Other prophecies and innumerable signs show unmistakably its immediate proximity.
The coming kingdom! This ought to be the all-absorbing topic of the present generation. Reader, are you ready for the issue? He who enters this kingdom enters it not for a lifetime merely, not to see it degenerate, not to see it overthrown by a succeeding and more powerful kingdom; but he enters it to participate in all its privileges and blessings, and to share its glories forever; for this kingdom is not to be left to other people. Again we ask you, Are you ready? The terms of heirship are free and easy: “If ye are Christ’s, then are ye Abraham’s seed, and heirs according to the promise.” Are you on terms of friendship with Christ the coming King? Do you love his character? Are you trying to walk humbly in his footsteps and obey his teachings? If not read your fate in the cases of those in the parable, of whom it was said, Those mine enemies that would not have me to reign over them, bring hither and slay them before me. There is to be no rival kingdom where you can find an asylum, if you remain enemies to this; for this is to occupy all the territory ever possessed by earthly kingdoms. It is to fill the whole earth. Happy they to whom the rightful Sovereign, the all-conquering King at last can say, “Come ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.”

CONDITION OF KNOWING THE LORD.

By John Nevins Andrews

“Then shall we know, if we follow on to know the Lord; his going forth is prepared as the morning; and he shall come unto us as the rain, as the latter and former rain unto the earth.” Hosea vi, 3.
Very few of all who call themselves Christ’s disciples, have any share in this priceless knowledge. There is a condition involved which is by the greater number utterly disregarded. “If we follow on to know the Lord” is the one condition without which we are excluded from all share in this precious promise.
This means that we know more of God to-day than we did yesterday. It means that we are passing onward with steady progress toward the city of God. It indicates singleness of purpose. It is the life-work of the man of God. To gain this ever-increasing and infinitely-precious knowledge, the man of God spares no pains, shrinks from no trials, refuses no burdens, shuns no crosses. That he may know him, and the power of his resurrection, he cheerfully accepts the loss of all things, and shrinks not from the fellowship of Christ’s sufferings, nor from conformity to his death. Some such Christians there are; and wherever found, they are the salt of the earth and the light of the world.
Worldly professors behold their untiring zeal, and their self-sacrificing lives, with pity and commiseration. But they may reserve their tears for their own final ruin. It is their own sad case which demands their grief.
The men who follow on to know the Lord, shall, day by day, walk in a clearer light and a purer atmosphere. Heaven shall open to their view. The feeble light of early dawn shall finally be exchanged for the light of the noonday sun. They shall be changed from glory to glory, or by the Spirit of the Lord.
They shall by and by be with Christ. That is the certain result of following on to know him. The path they walk in leads to Him whom they are following. By and by, they shall be changed to immortality, and be forever with him. Why not we be Christians of this kind?
J. N. A.

SOMETHING TO DO.

By GEO. W. PARKER.

It sounds harsh upon our ear to hear persons speak of “Killing time.” Dear reader, time is short. Do not seek to kill time, in the common acceptation of that phrase, or you will soon realize that time has killed you, spiritually, temporally, and eternally. Be up and doing. We have need of double diligence. Seek God in prayer. The enemy has doubled his diligence. We must make special efforts, or we shall not be prepared for what is coming. There is no time for us to be idle if we believe the truths of the third angel’s message. The Sermon department alone of this paper gives us a life long work, if we intend to make sure work in gaining eternal life. Surely if God’s word is “a lamp to our feet” we have work enough to walk just right until Jesus comes. God is endowing his chosen servants with wisdom day by day. Bright rays of light one after another are shining forth from the sanctuary above. Keep your eye steadily upon the heavenly light, and your face Zion-ward. Let the eye of faith be accustomed to its brightness, or it may prove worse to us than Egyptian darkness, “a darkness that can be felt.” Page after page is coming from the press, and these need to be sown judiciously through the land. Here is a field of usefulness open to all. Let us hasten to do what good we can. The invitation has gone forth to those that have money, and those that have none. Therefore let us use what means we have to the honor and glory of God, to advance truth, and sow the good seed which will soon ripen for the reapers. Time is short.
GEO. W. PARKER. Rochester, N. Y.

CONSTITUTION OF THE CHRISTIAN PHILANTHROPIC ASSOCIATION.

By James White; Uriah Smith

ARTICLE I.—NAME.

This Society shall be called the Christian Philanthropic Association.

ART. II.—OBJECT.

The object of this Association shall be to carry out the principles of Benevolence, as taught by our Lord Jesus Christ.

ART. III.—MEMBERSHIP.

Any person who keeps the commandments of God, and the faith of Jesus, may become a member of this Association by signing the Constitution, and paying the initiation fee.

ART. IV.—OFFICERS AND THEIR DUTIES.

SECTION 1. The Officers of this Association shall be a President, a Vice-President, a Secretary, an Assistant Secretary, a Collector, a Treasurer, and an Auditor; each of whom shall be elected by a vote of the majority of the members present at each annual meeting.
SEC. 2. The President, Secretary, Collector, Treasurer, and Auditor, shall constitute a Board of Directors, who shall have the oversight of all matters pertaining to the Association, and shall have power to appoint Committees, and Agents to carry out the objects of the Association.
SEC. 3. All Committees or Agents appointed by the Directors, shall promptly and explicitly carry out the instructions of said Directors, and faithfully report to them.

ART. V.—AMENDMENTS.

This Constitution may be added to, altered, or amended, by a vote of two thirds of the members present, at any regular meeting of the Association, provided, that notice for the same shall have been given at some previous regular meeting.

BY-LAWS.

ARTICLE I.—MEETINGS.

SECTION 1. This Association shall meet on Sunday evening of each week, for the promotion of its objects, and the transaction of business.
SEC. 2. Special meetings may be called by the President, at the request of Members.

ART. II.—INITIATION.

All persons received into this association shall pay the sum of fifty cents on signing the Constitution.

ART. III.—FUNDS.

All moneys accruing from initiation fees, or donation, or otherwise, shall be appropriated strictly to the objects for which this Association is formed.

ART. IV.—DISBURSEMENTS.

The treasurer shall pay out money only by the order of the Board of Directors.

ART. V.—AMENDMENTS.

These By-laws may be amended by a vote of two-thirds of the members present at any regular meeting, provided that notice for the same shall have been given at some previous regular meeting.
JAMES WHITE, President.
URIAH SMITH, Secretary.

OUTER DARKNESS.

By John Nevins Andrews

1 Sam. ii, 9: “He will keep the feet of his saints, and the wicked shall be silent in darkness; for by strength shall no man prevail.”
Matt. viii, 12: “But the children of the kingdom shall be cast out into outer darkness; there shall be weeping and gnashing of teeth.”
2 Pet. ii, 17: “These are wells without water, clouds that are carried with a tempest; to whom the mist of darkness is reserved forever.”
Jude 13: “Raging waves of the sea, foaming out their own shame; wandering stars, to whom is reserved the blackness of darkness forever.”
These texts relating to the fate of the wicked, are surely terrific and awful. “Darkness,” “outer darkness,” “mist of darkness,” “blackness of darkness,” are terms calculated to impress our minds with the hopeless despair of the lost. Three facts are particularly worthy of notice.
1. This darkness is never to end. It is never to be succeeded by light.
2. When the wicked are cast into this darkness, there is to be wailing and gnashing of teeth. With what bitterness the wicked shall lament we can judge from that fact that their punishment is in the presence of the heavenly Jerusalem and its inhabitants. For some most expressive words of lamentation which they shall utter, see Wisdom of Solomon, chap. v.
3. But, thank God, this awful wail of despair shall cease. “The wicked shall be SILENT IN DARKNESS.” Never indeed shall a ray of light or hope pierce that blackness of darkness. No morrow of relief and joy shall succeed that awful darkness. Their star sets in darkness, and goes out never to be lighted again. The silence of the wicked can never be in that awful anguish till He who alone is able shall destroy them, soul and body, in the gehenna of fire.
Then there shall be silence. Not that of conscious relief, for their last moments are those of utter anguish and hopeless despair; but this silence shall be when God’s indignation shall cease in their destruction. Let us thank God that wickedness is not immortal, and that wicked men shall not live forever.
J. N. A.

S. D. BAPTIST PASTORS.

By Editor

Our readers will recollect a note from Eld. N. V. Hull, which we published with remarks, under this head in REVIEW of March 2, 1869. On this the Sabbath Recorder of March 11, makes some comments, which we lay before our readers, that they may have the benefits of its statements. After quoting what appeared in the REVIEW, the Recorder says:—
“The foregoing, which we copy from the ADVENT REVIEW AND SABBATH HERALD of March 2, is liable to give a false impression, for the want of a careful use, or interpretation, of terms. The Seventh-day Baptist preacher who “supplies the pulpit” of the First-day Baptist church at Hopkinton City, does not act as a “pastor” of that church; he simply preaches for them on Sundays, and when they require strictly-pastoral work, such as administering the Lord’s Supper, a First-day Baptist preacher, who is in fellowship with the church, is called upon to administer.
“Eld. Hull is undoubtedly correct in his statement, that it has not been common for Sabbath-keeping ministers to take the “pastoral charge” of Sabbath-breaking churches, in this country. In England, however, the practice has been different. For instance, among the prominent preachers connected with our Sabbath-keeping churches in that country, were the four generations of Stennetts—Edward Stennett, his son Joseph Stennett, his grand son Joseph Stennett, D. D., and his great-grandson Samuel Stennett, D. D. The first two of these were pastors of Sabbath-keeping churches, and their connection with First-day Baptist churches was simply that of preachers, in which capacity their services were highly prized, although they declined to take the “pastoral charge” of such churches. The last two, however, appear to have taken the “pastoral charge” of the Little Wild Street Baptist church in London, making that their principal care, while they preached regularly on Sabbaths to a Sabbath-keeping church. Reference is made to this matter in the Seventh-day Baptist Manual, page 38, where, in speaking of the influences which have contributed to weaken the Sabbath-keeping churches of England, it is said: “From an early period it was the practice of Sabbatarian preachers, and pastors of churches observing the seventh-day, to accept also the pastoral care of churches observing the first-day—thus attempting at one time to serve two masters, and practically proclaiming a low estimate of the doctrine with which, as Sabbatarians, they were identified.”

A WARNING TO VISION HATERS.

By W. H. Ball

To that class of Adventists, who hate the visions, and trample under foot the law of God, by breaking the fourth precept of that law, and teach others to do the same, I have nothing to say. But to such as keep the Sabbath, but reject the visions, are these lines addressed.
My dear friends, listen a moment while I call your attention to a few facts, and give you a little of my experience, while engaged in the same work as yourselves. I have traveled the same road, and profess to have some knowledge of the way, and wish to give you a word of admonition. Some of you who are warring against the visions, once had the utmost confidence in Sr. White, and her testimonies. You believed these testimonies were from Heaven, until you were reproved by them, and your faults and idols pointed out. Since then, you have questioned, doubted, and bitterly opposed, these revelations. Not because your wrongs were not accurately pointed out, and your condition perfectly described, but because poor self refused to be humbled. Thus the great love and condescension on the part of God to undeceive you, and reveal to you your true condition, you have slighted, and set at naught. You have “rejected the counsel of God against yourselves.”
Men, and women too, are very willing their good deeds should be made known; but when their wrongs are pointed out, dear self is touched, they become very sensitive, and rebellion often ensues. Well would it be for such if they would receive these reproofs, and be zealous to put away their idols, and correct their wrongs. But instead of this they cherish a rebellious spirit, begin to war and fight the visions, and are left of God to take their own course, which leads direct to perdition. Many of you, like the writer, have had but little knowledge of Sr. White, or her work. Perhaps you have never been reproved by vision, or even seen the humble instrument through which these testimonies are given, yet you possess a hard, bitter spirit, and consider it a virtue to oppose this work. I wish to say to all such as oppose these manifestations, beware lest you be found fighting against God.
Do you say there are apparent contradictions in the visions, and that you cannot harmonize all their teachings? Then, I inquire, do you not meet with the same difficulty in your study of the Bible? Are there no apparent contradictions to be found there? no things “hard to be understood”? no texts you cannot harmonize? If you think not, I would like to give you a few examples; but you are doubtless ready to admit this to be the case. Yet you do not reject the Bible as the word of God, but believe it to be an inspired book. Then why reject the visions because you fail to harmonize all their teachings?
A tree is known by its fruit. Do the testimonies when received and lived out, lead away from God and from Heaven? Reject them at once. But if their tendency is to lead us farther and farther away from this dark, sinful world, and nearer to God, to Heaven, and holy angels, then let us take heed how we oppose them.
How is it with you, dear friends, since you commenced to war against the visions? Is your devotion to God and his cause greater than ever before? Have you become less worldly, and more heavenly minded? Has your spirituality greatly increased, and have you received a greater fitness for Heaven? If not then you have gained nothing by rejecting the visions.
I will here give you a bit of my experience which is just the reverse of this. When I commenced to keep the law of God, I was not an opposer, but a believer in the visions. I took great satisfaction in reading the testimonies, and was greatly blessed while endeavoring to heed their instructions. The more confidence I had in Sr. White and her testimonies, the greater was my enjoyment. But Satan, who hates the visions with perfect hatred, ere long led me to doubt. I began to question this point, and to express doubts upon that point; to raise objections here, and to oppose there; until my unbelief led me away from the light, from the truth, and from God. I was enshrouded in darkness. I became less and less spiritual, and more and more worldly-minded. I began to lose my interest in the cause of God, until religious duties became a burden. The family altar was nearly broken down, secret prayer almost wholly neglected, and my heart nearly destitute of the Spirit of God. All this, I now believe, to be the result of opposing the work and Spirit of God as manifested in the testimonies.
I care not how much religion individuals may have, no sooner do they begin to oppose the gift of prophecy, as manifested among this people, than they begin to backslide from God. Hundreds of living witnesses can attest to this fact. Go, if you please, among the different churches of Sabbath-keepers east and west, and inquire for the most humble, devoted, zealous, and spiritual members, and you will invariably be pointed to those who have perfect confidence in the testimonies of Sr. White. Should you ask why this brother or that sister is halting by the way, and have lost their interest in the cause of God, the answer will be, they disbelieve the testimonies, or refuse to be corrected by them.
You may think, dear friends, that you enjoy the blessing of God, the smile of Heaven, while warring against the visions, but it is not so. It is a deception of the Devil. God cannot and will not bless those who reject these heavenly manifestations. The frown of Heaven rests upon such, and sooner or later they will see their mistake. In proof of this, let me cite your minds to the history of those who have rebelled against the testimonies, and opposed this work from the beginning. There was the Messenger party, so-called. They withdrew from the body, and undertook to run a train of their own, and independent of the visions. But God was not with them, and they soon smashed up, and went to pieces. Since then different individuals at different times have withdrawn from the body, but have soon made shipwreck of their faith, and gone to ruin. Some have gone into Spiritualism, others into the Age-to-come view—some one way and some another.
We might mention in this connection the rebellion in Iowa, carried on by Messrs. Snook, Brinkerhoof & Co. They became so restless, that they could not remain with the body, and so withdrew, and, like the Messenger party, started a paper of their own, in which they could give vent to their pent-up hatred to the visions. But the prospering hand of God has not been with them, and they are fast going down. For more than two years I was a subscriber to that sheet, and have carefully watched their progress. The paper has from the beginning struggled hard for an existence. And I venture to predict it will not survive another twelve months. A late number of the Review informs us that W. H. Brinkerhoof, for many months editor of that sheet (but who more recently has given his attention to preaching), has given up the business, and resumed the practice of law. He evidently finds it don't pay to oppose the work of God.
A short extract from his “confession” may not be out of place here in concluding my remarks, as it contains some excellent advice; perhaps better than I could give. He says, “And let me here say that my experience, though a sad one, has taught me that to doubt this truth, and the instrumentalities used by the Lord to bring it out, is to speedily lead one into the enemy's dark dominions, where he can be taken captive at his will. Oh! doubt not this truth. Fear not its ultimate results. Put not forth your hands to steady the ark, as I thought to do. And though angry waves may roll high, God will take care of his truth, and bless its upbuilders, and send confusion and weakness upon those who, like some people anciently, thought to stay the work of God.”
I heartily indorse the above. How true that God does send confusion and weakness upon those who think to stay this work. I think it safe to keep on board the old ship awhile longer. Come friends, get on board, and keep on board.
W. H. BALL.
Washington, N. H.

REPORT FROM MAINE.

By John Harvey Waggoner

When I came North, I intended to cease from labor for a time; but up to this time I have yielded to circumstances, and continued at work. Sabbath, Feb. 13, I spent at Norridgewock. There I found an unfortunate state of things that required attention. All was done that could then be done to relieve the church, and I deeply regret that duty arising out of it has been left undone. A prompt discharge of duty often saves much labor and trouble, as well as reproach to the cause.
Sunday morning, with Bro. Barker, I went to Canaan, as I was anxious to see Bro. Stratton. In the afternoon I spoke to a very attentive congregation, and gave another appointment for Monday evening; but the severity of the storm prevented the meeting. Thence I visited Bro. Goodrich at his home. Found him of good courage, though he had been laboring in a hard, unpromising place. The influence of one professed Sabbath-keeper in whom people have not confidence, is worse to meet than all the open opposition the enemy can bring. By my advice, Bro. G. held on against all discouragements, as he could not at that time go far from home, and I thought he needed the experience, which he could get there as well as in any other place. I trust he is laying a foundation for future usefulness in the cause. I also visited Bro. Barnes at his home. He had labored to good purpose at Passadumkeag, but had returned home, as both he and Sr. Barnes were taken sick. I regret that his labor was cut off thus, as I hoped he might be able to continue longer at P.
Continued visiting and writing till the 21st, when I returned to Canaan, expecting to hear Eld. Wheeler preach on the non-resurrection of the wicked. One who was formerly a member of the Seventh-day Adventist church, has imbibed the non-resurrection theory, and had an appointment given out there for Eld. Wheeler, who is a First-day Adventist and non-resurrectionist. But, much to my disappointment, Eld. Wheeler did not come. I was invited to preach, and, to lessen the disappointment as much as I could, I spoke on the resurrection of the wicked. I also gave one discourse there on the subject of the Sabbath, and attended the ordinances with the church.
Made an appointment to meet with Bro. Goodrich at Norridgewock the next Sabbath. Went there on sixth day, and attended prayer-meeting Sabbath evening. That night we had the most tedious storm of this winter. Sabbath morning the roads were impassable, and there was no meeting. Bro. Goodrich had an appointment for next day at Canaan, and I had appointments through the week at Cornville; and the roads having been broken in the afternoon, the wind still blowing, we thought the safest course was to go to Skowhegan in the evening after the Sabbath, while the roads were newly opened. But we found one “district,” perhaps three-fourths of a mile, in which the road had not been opened. About twenty inches of new snow lay in the track, sometimes piled up in drifts, and we had to pick our way on the old track, and also break the snow so that the horse could get through. To step off the track was like jumping off a bridge, the snow being so very deep.
March 1 was the coldest morning of the winter, the thermometer standing 80° below zero—about six lower than the coldest of last winter. This was at Skowhegan; it reached lower in some other places. The evening of that day I went to Cornville, where I spoke three times in Bro. Baker’s neighborhood; once on the Justice and Mercy of God, once on Spiritualism as described in the Bible, and once on Spiritualism as set forth in their own writings. On the second day they brought Mr. Trask, a trance lecturer, and formerly a F. W. Baptist preacher. At the close, opportunity being given, he tried to cast an influence against the Bible, but did not assail my argument in any particular. I had distinctly informed them that I did not attempt on that night to defend the Bible, that being the object of the previous discourse, but to show what the Bible said about Spiritualism. His effort was according to their usual course, denouncing the Bible and the God of the Bible, and defying Nature, but not very successful in blinding any who were not already too blind to appreciate a reason. I then appointed to show what Spiritualists said of Spiritualism, the next evening, and gave a special invitation to Spiritualists to come and hear. But very few attended—of the prominent ones, not one. Spiritualism is becoming very popular in this county, and is having a great run in Cornville.
The Monthly Meeting at Cornville was held Sabbath and first-day, 6th and 7th, one week earlier than given in the REVIEW. The change was made at my request, as I was urged to attend, and did not wish to wait here for it. But few were out, it being next to impossible to get there. Sabbath evening, just as the meeting closed, two sisters from Athens came in, exhausted by wading through the snow, having left their husbands behind to get the horse through! They had traveled four miles of the route on an unbroken road, the wind having blown fiercely the night before. One brother and sister started, and went one mile and a half, and in that distance upset once, and got the horse down three times, and then returned home. Such being the circumstances, it was decided to hold no more Monthly Meetings in this part of the State till the snow leave, as it is not safe to try to travel now, and when the snow softens it will be impossible to travel. Yet our meeting was a profitable one, and no one who was there, seemed to regret the effort they had made.
The snow is unusually deep; all with whom I have conversed say they never before saw so much in Maine. I have been anxious to go to Jay, but as the roads now are, thought I should have to go by railroad, which is much further. Last night I received a letter from Bro. Bryant, in which he says: “As the weather has been for three weeks past, you could hardly get here on the cars; we have had only three mails for three weeks, until within a few days past.” As we may reasonably look for much wind this month, and the snow constantly drifts, it will be quite useless to give appointments for meetings. And it is not safe to go out with horses nights, on account of the danger in passing teams. As soon as I can attend to some few matters which must be looked after, I shall go to the southern part of the State, where the snow is not so deep.
Last week I had another sick spell, similar to the attack I suffered in January. To resist the urgent calls, where so much is to be done, a temperament differing from mine is needed. After attending a meeting at Falmouth, if my health continues as for some time past, I shall think it duty to leave the State. I should deeply regret the necessity for this, were it not that the prospect for meetings is unfavorable for some time to come. May the Lord direct.
J. H. WAGGONER. Skowhegan, Me., March 8, 1869,
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