Review and Herald, Vol. 44, No. 19. (11/3/1874)

Review and Herald

Nov 3, 1874

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Nov 3, 1874

THE FIRST AND SECOND COMINGS OF CHRIST.

By David Arnold

BY DAVID ARNOLD.

The first and second advents of Christ are events that excel in greatness and interest all and every other event connected with the history of our world.

To redeem and fully restore all things back to the Edenic state in which the all-wise Creator first placed this now ruined and sin-cursed world, is a work that no being in Heaven or earth or in universal worlds around could accomplish save Him in whom it pleased the Father should all fullness dwell, and in whom dwelleth all the fullness of the Godhead bodily. Consequently the magnitude of this work bears a close analogy to the greatness of the only one competent to devise and execute such a work. Therefore the interest involved in these events to every son and daughter of Adam is truly paramount to every other interest combined.

This being the truth is it not reasonable to conclude since “the Lord God will do nothing, but he revealeth his secret unto his servants the prophets,” Amos 3:7, that these events will be more especially noted in prophecy, and all the events in close connection with these scenes will be clearly and definitely set forth in prophetic description? And truly while we search the transcript of the divine mind as recorded in prophecy we find that the first and second coming of Christ are the two great central points to which almost all prophecy converges.

Then as “we have also a more sure word of prophecy whereunto ye do well that ye take heed,” 2 Peter 1:19, let us, dear reader, carefully examine the sure word concerning these two great events, and see if the last is not near, even at the door.

And first, let us take a view of the culpable neglect and criminal unbelief of the first house of Israel by which their house was left desolate and Christ became to them a stumbling stone and rock of offense.

All the sacrificial blood-shedding from the sacrifice of righteous Abel down to Calvary’s cross, with almost the whole category of typical services, point with unerring certainty to the scenes and events connected with the first advent and the work of the atonement. The Old-Testament scriptures abound with prophecies showing most conclusively the introductory and progressive work, and closing scenes of the first advent. They stand out in bold relief as written by the prophets. And not only this, but time with its definite index, fixes a precise point where eight events transpiring, close the Jewish and usher in the Gentile or Christian dispensation.

The seventy weeks of Daniel 9:24, commencing at the going forth of the commandment to restore and rebuild Jerusalem, Ezra 7, covering a space of four hundred and ninety years, marked the time when the Jews should no longer be the special chosen people of God, when their city and temple should be rejected and it should no longer be a transgression to neglect their ceremonial ordinances, or a sin to put them away.

Here also, by Christ’s atoning sacrifice, reconciliation should be made for iniquity and the everlasting righteousness of Christ should appear, and thus the vision and prophecy would be sealed and the most holy anointed.

Had the Jews with the facilities within their reach searched the sure word, they might have known the time of their visitation and hailed with joy the babe of Bethlehem with a Simeon and Anna and the wise men in the East, and been partakers of the blessings, and heralds of the event.

But instead of searching the sure word, they looked back to Abraham as their father, rejected all the light a kind heavenly parent had given them, clung to the old system of types and shadows, sunk down in darkness and unbelief, clamored for the blood of the Son of God, knew not the time of their visitation, and their house was left desolate. And after the lapse of eighteen hundred years with all the foregoing evidence of the first advent and the additional testimony of the New-Testament scriptures, with the ordinances of the Christian church pointing back to the death, burial, and resurrection, of the Messiah, so great is their darkness that they are still in unbelief. Truly, Christ was a stone of stumbling and rock of offense to the first house of Israel.

No marvel that Christ should say in view of such darkness, Take heed that the light that is in thee be not darkness.

Here is an exhibition of the darkness and unbelief engendered by a rejection of the light of prophecy and a bigoted, superstitious rejection of whatever does not come in the line of our creed or directly from some of the ancient fathers.

But Christ is said to be a stumbling-stone and rock of offense to both houses of Israel, and we see it clearly fulfilled in the first house. The first advent passed with all its clear fulfillments of prophecy, and we have the sad record of the unbelief and hardness of heart of those who should have hailed its appearance with gladness.

Now, let us turn our attention to the second house of Israel and the crowning event of all events—the second advent of Christ.

Christ while here on earth said to his sorrowing disciples when about to leave them, “I go to prepare a place for you. And if I go and prepare a place for you, I will come again and receive you unto myself, that where I am there ye may be also.” John 14:2, 3. The two in white apparel that appeared at his ascension said, “This same Jesus which is taken up from you into Heaven shall so come in like manner as ye have seen him go into heaven.”

This “coming again” is an event of such vast magnitude, such deep and thrilling interest, to the entire race, and fraught with such eternal consequences that it would seem that no one could but feel a deep and lasting interest in its nearness, and weigh well the inspired testimony which shows that it is drawing near.

The disciples of Christ felt a deep interest in the second advent, and although far in the future, they anxiously inquired, “What shall be the sign of thy coming?” In this was centered their hope; for in his second coming was their only hope of the resurrection of the just and the reward of the righteous.

Why, then, should the second house of Israel, see Gal. 3:29, be so loth to hear and investigate the sure word of prophecy, whereunto they do well to take heed unless they have, as Isa. 28:15 says, “made a covenant with Death, and with hell are at agreement”? No need of the second advent: we have made a covenant with Death to take us across the river to the Canaan of rest, where there is fullness of joy, and our trust in Christ will secure us against the flames of hell. Away with the doctrine of the advent near, if we are only prepared for death, that is all we need.

Pause a moment and read the doom of those who have made a covenant with Death as recorded by Isa. 28:18–23. And as the signs have been and are fulfilling all around us, let us take heed to the sure word that we may be of those who shall say at his coming, “Lo, this is our God; we have waited for him.”

As has been shown, the first house of Israel had all the facilities for knowing the time and the manner of the first advent, and for not knowing this, their house, their sanctum sanctorum, was left desolate.

And can it be supposed for a moment that the great crowning event of all events, Christ’s second coming and the scenes connected with the close of probation, the resurrection of all the righteous dead, the “gathering together of his elect from the four winds from one end of heaven to the other,” the pouring out of the seven vials of God’s wrath to desolate the earth, the binding of Satan for one thousand years, the commencement of the thousand-year period of judgment, the great day of God, &c., &c. I say, Can it be supposed that the coming of Christ the second time to commence and finish up all these events is left a mystery that none can understand while the first advent was made so plain that the Jews were rejected for not knowing the time? No, no; God does not so deal with his creatures. “We have a more sure word of prophecy whereunto ye do well that ye take heed.”

But few of the signs given in prophecy as precursors of the second advent, have not already become history. The signs given by Christ, Matt. 24, in answer to the inquiry, “What shall be the sign of thy coming?” have all, save one, been most definitely fulfilled. The sun was darkened, and the moon did not give her light, in perfect keeping with the prediction as to time and manner, on the 19th day of May, 1780.

The stars, meteors, fell from the atmospheric heavens so as to meet all the descriptions of the prophecy, Nov. 13, 1833.

The only sign here given that remains to be fulfilled is the shaking of the powers of the heavens. This is in close connection with, and a part of, the scene of his appearance in the clouds of heaven.

Christ also describes the condition of the inhabitants of the earth just prior to, and at, his coming and refers to the days of Noah and Lot as representing those days. The features he points out are clearly seen in these days of feasts, picnics, fairs, donation parties, socials, and those various gatherings so common where feasting and drinking constitutes a prominent point in the programme. These all come in to fill out the scene, and render the prophecy, history.

The disciple John was also chosen to write out and give a faithful description of scenes and events in close connection with the second advent, all of which are fulfilled and fulfilling in such perfect order as to demand of the inhabitants of earth who have access to the Bible a knowledge of the nearness of the great event just at hand.

Of these events we will mention the three angels’ messages of Rev. 14, the spirits of devils working miracles, the filling up of Babylon with every unclean and hateful bird, preparatory to her destruction, the preparation of the kings of the East for the great battle of Armageddon, who are now preparing for war on a gigantic scale, and the efforts now on foot in this government destined to produce an image to the beast;—all these and many more tell us plainly his coming is near.

Daniel, the man greatly beloved, was also inspired to inform us who are living in the “last days” of the progressive events of the rise and fall of four universal empires reaching down to the standing up of Michael (Christ), at which time the dead shall be raised and the kingdom of peace be established under the whole heaven.

Daniel has also along the way marked certain events and defined their occurrence by definite periods which have been most clearly fulfilled, some of them within the present generation, bringing us into close proximity to the second advent.

Other prophets have most clearly defined events and occurrences and described scenes

in close connection with the end. Yea, all the prophets who have written since the days of Samuel have spoken of the great restitution of all things.

Nahum, after speaking of the Lord’s “taking vengeance” and “utterly cutting off the wicked,” says, The “chariots shall be with flaming torches in the day of his preparation.” Here we have a graphic description of the railroad cars, which are jostling one against another in the broad ways and running like the lightnings. These tell us most definitely that He that dasheth in pieces is in the day of his preparation. Says the psalmist, “Thou shalt dash them in pieces like a potter’s vessel.”

But the brevity of these remarks will not permit us to give all the signs that prophets have written, which are fulfilled and fulfilling as precursors of the second advent near.

And now, my friends, shall we search the sure word and take heed to its teachings, believe what the prophets have written and make timely preparation to meet the things that are coming on the earth, and to stand before the Son of man. Or shall we, like the first house of Israel, turn a deaf ear to all that a merciful Father has given us to warn us of the coming of the great day of his wrath and thus become subjects of the seven last plagues.

Permit me in conclusion to call your special attention to, and urge a close investigation of, the third angel’s message found in Rev. 14:9–12. This is the last message of mercy to a fallen world, and draws the line between the worshipers of the beast and his image and the keepers of God’s commandments and the faith of Jesus. The first to be the subjects of the seven last plagues, see Rev. 16:2, the other to be borne away on the white cloud, to have right to the tree of life. Rev. 22:14.

“The day approaches, O my soul, The great decisive day, Which from the verge of mortal life, Shall bear thee far away.”

“Yet does one short preparing hour, One precious hour remain, Rouse, then, my soul, with all thy power, Nor let it pass in vain.”

THE NEW EARTH.

By Mrs. E. M. H. Gates

O EARTH, marching onward around thy vast circle To music of wind and to music of wave, With flowers on thy brow, and with gems in thy bosom, The birthplace of mortals, their home and their grave.

We look on thy patience and ponder its meaning, We question the past, but its ages are dumb; The mountains and valleys they call to each other, And floods lift their voice, but no answer doth come.

One after one come the long generations, And one after one they sink down to their place; How silent they lie there within the dark chambers, A shroud folded close on each questioning face.

He sits in the heavens! He keeps his own counsel! He watches the earth, every atom and grain He weighs in his balances, plants in their places The grasses that grow upon mountain and plain.

He watches the Earth! Not a moment forgets he The wonderful ball as it spins on its way. What to him are the ages? They roll on beneath him— A thousand are but as the flight of a day.

In order he sendeth the times and the seasons, Like ashes he scattereth the frost and the snow, He roundeth the dewdrop, he fashions the lily, And maketh the cedars of Lebanon grow.

He knoweth the stories of Sinai and Horeb, On Calvary’s mountain he looks from afar, And deep with the dust of the centuries on them, He knows where the bones of the patriarchs are.

He looks on the Earth, in his anger he smites it, His thunderbolts fall where the violets grow; He whispers, “Be still!” and the rainbows are gleaming, And soft through the valley his breezes do blow.

O Earth! patient mother, what doom doth await thee? Thy secrets are safe, for thy riddles are deep And done with our working and done with our playing, Back into thy bosom we wearily creep.

But deep in our hearts is a hope ever growing, And still looking forward we patiently trust That when the long night of our sleep shall be over, And we lift up our heads from their pillows of dust,

We shall look with delight on the new earth about us, The earth that shall suffer no atom of loss, Though elements melt in the great transformation, And fires of his fury shall burn up the dross.

We shall lift up our eyes to the new sky that bendeth In beauty above us—most glorious sight! The sun will be there, but all sunlight excelling Will be the soft rays of God’s wonderful light.

What a home it will be for the soul to come back to! The soul that to-day, though it tire of the strife, And the face of the foe and the noise of the battle, Must still without stopping fight on for its life.

Then the rest will be pure and the peace will be perfect, And over the earth not a sorrowful sound Will hinder the music and sadden the singer, Nor a poor faded leaf flutter down to the ground.

What happy hand-claspings, what words of forgiveness Will be as Eternity bears us along! What sweet explanations, old secrets revealing, Will make us forget all the pain and the wrong!

The mists will no longer hang low on the landscape, No evening will come with its curtains of gray, Then through the great doors that are standing wide open, We may follow our thoughts as they wander away.

O Earth! patient mother! What doom doth await thee? Thou, thou who didst bear up the cross of the Son, Now trembling with earthquake, now smiling in sunshine, When, when will thy labor and travail be done?

Sublime in thy silence thou makest no answer, Forgive our bold questions, thy children are we, So used to thy face we are longing hereafter Thy glory to share, thy redemption to see.

—MRS. E. M. H. GATES, in Examiner and Chronicle.

Seclusion and Communion with God

SECLUSION from the world prepares us for communion with God; and communion with God prepares us for intercourse with the world.

Prophecy.—No. 10.

By W. H. Blaisdell

(Continued.)

We now propose to show that the initiatory and necessary steps toward the establishment of such a power have already been taken in this country, and that an important movement in this direction has been inaugurated, and has already assumed such a character that some of our most eminent and intelligent statesmen have declared that, if it succeeds, persecution will be the inevitable result!

We now call attention to the popular and influential society which has been organized in this country within the past few years, known as the “National Association to Secure the Religious Amendment of the Constitution of the United States.” This society is engaged in the very work necessary to the final consummation of that foretold in this prophecy! Though its advocates may be numbered by thousands, and are among the most popular and influential class of citizens, and although the movement is already assuming gigantic proportions, yet but very little is known by the masses generally in regard to it, and very many are not even aware of its existence!

Seventh-day Adventists have for more than twenty years stated and published to the world their views of the prophecy now under consideration as applying to the United States, and have explicitly declared that, according to the prophecy, we might look for the speedy development of such a movement as the one to which we here refer. This position was taken by them long before there were any especial indications of such a movement, except that which they found in the prophecy itself; and many of their publications, issued years ago, are now extant, which show their view of the subject to have been as herein stated. They have therefore been especially interested in this movement from its very beginning.

The advocates of the reform movement, so called, do not openly say that they wish to bring about a work of religious persecution, neither is it to be supposed that they fully understand the fearful outcome and result of that work which they are so persistently urging forward. In order to give some idea of the character and nature of this movement, we shall refer to some of the reports of conventions that have been held in the interest of the society, and to their declaration of principles as publicly set forth, and give some extracts from the writings, public speeches, &c., of some of the advocates, and also opposers, of the movement.

The last National Convention of the Association was held in the city of Pittsburgh, Pa. In referring to this Convention, and also to the origin and progress of the movement, the Pittsburgh Commercial of Feb. 6, 1874, says:—

“The present movement to secure the religious amendment of the Constitution, originated at Xenia, Ohio, in February, 1863, in a convention composed of eleven different denominations, who assembled for prayer and conference, not in regard to the amendment of the Constitution, but the state of religion. Meetings—small in numbers—were held shortly after in Pittsburgh and elsewhere. At first, the Association was called a ‘Religious Council;’ now it is known as the ‘National Association to Secure the Religious Amendment of the Constitution of the United States,’ and is becoming more popular and increasing largely in numbers.

“The first National Convention of the Association was held in the First United Presbyterian church, in the city of Philadelphia, Pa., Jan. 27, 1864, at which a large delegation was appointed to present the matter to the consideration of Hon. Abraham Lincoln, President of the United States. An adjourned meeting was held in the Eighth street Methodist Episcopal church, Philadelphia, on the 7th and 8th of July of the same year; and another in the same city, in the West Arch street Presbyterian church, Nov. 29, 1864.

“Conventions were held in New York in 1868, Columbus, February, 1869, and Monmouth, Ill., April, 1871.

“National Conventions were held in Pittsburgh, 1870; Philadelphia, 1871; Cincinnati 1872; and New York, 1873. The National Convention which meets this afternoon [Feb. 1, 1874] in Library Hall, is, we believe, the fifth in order.”

In January, 1871, soon after the holding of the National Convention in Philadelphia, one writer in noticing the progress of this movement refers to several different places where meetings had been held within a few weeks in behalf of the proposed amendment as follows:—

“In Deer Creek church, New Bedford, Pa., Dec. 27, 1870. Three speakers addressed the meeting. Permanent organization formed.

“Washingtonville, N. Y., Dec. 30. McIndoos and Johnsbury, Vt., Jan. 13 and 16, 1871. Barton and Topsham, Vt., the 11th and 16th. Society organized for Orange County. Duffield St. Presbyterian church, Brooklyn, N. Y., Jan. 16. Chambersburg, Shippensburg, Carlisle, and Harrisburg, Pennsylvania, on the 15th, 16th, and 17th inst. The meeting in Harrisburg was held in the hall of the House of Representatives, and was presided over by Gov. Geary. . . .

“Meanwhile, zealous agents are beginning to travel from town to town, and city to city, visiting clergymen and laymen, to arouse the churches to take hold of this movement. And thus the work goes on.”

Now let us hear this Association define its principles and state the object for which it labors.

At the National Convention held in 1871 in Philadelphia, the following was one of the Resolutions adopted:—

“Resolved, That, in view of the controlling power of the Constitution in shaping State, as well as national, policy, it is of immediate importance to public morals, and to social order, to secure such an amendment as will indicate that this is a Christian nation, and place all Christian laws, institutions, and usages, in our government, on an undeniable legal basis in the fundamental law of the nation, specially those which secure a proper oath, and which protect society against blasphemy, Sabbath-breaking, and polygamy.”

A weekly paper, called the Christian Statesman, is published in Philadelphia in the interests of this Association, and for the plainly avowed purpose of urging forward this movement.

If we can learn what the design of this periodical is, we shall thereby learn the object for which this Association labors, for the advocacy of whose views the paper is published.

In the columns of the Christian Statesman where its title and design are set forth to the public, we find the following:—

“The Christian Statesman, A weekly Journal Devoted to the Cause of Public Morals and National Religion.”

Here they clearly show by language unmistakable that they are laboring to secure the establishment of a national religion!

And again:—

“The design of this paper, as its name suggests, is the discussion of the principles of civil government in the light of Christianity. It has been established to advocate the proposed Religious Amendment of the Constitution of the United States. . . . It will labor for the adoption of such amendments to the National Constitution as will indicate that this is a Christian nation, and will place all Christian laws, institutions, and usages in our government, on an undeniable legal basis in the fundamental law of the nation.”

At the last National Convention of this Association one of the leaders of the movement, Prof. C. A. Blanchard, said:—

“Constitutional laws punish for false money, weights, and measures, and of course Congress establishes a standard for money, weight, and measure. So Congress must establish a standard of religion, or admit anything called religion.”

Some of the reasons which they offer for engaging in this movement and their confidence in its final success may be seen in the following extracts from the language of public speakers at the National Convention last referred to.

Rev. Mr. McAllister said:—

“The dishonesty, the profanity, the drunkenness, the licentiousness, of a large proportion of our public men, are simply notorious. They are the most tangible point of our political malady. They are the outward manifestations, to which we cannot be blind, of a diseased system. It is hard to select a specimen of the rottenness of our political life. . . .”

And so it must be, only each year becoming worse than ever before, until the inevitable crash and ruin come, unless we enact into law the national desire for honest officers of government. We must have a civil service reform that will shut out from positions of trust, the morally unfit as well as the mentally incompetent. And there is no such thorough reform of this kind as that which the amendment in our society will work. We propose to strike at the very root of this alarming evil in our body politic, by having the nation recognize constitutionally, as the fountain of all its laws, that divine law which declares ‘that he that ruleth over men must be just, ruling in the fear of God.’”

In the same Convention Rev. H. H. George said:—

“Again, the fearful corruption threatening to engulf our land cannot be stayed but by the nation’s returning to God. . . . But wide and deep as this deluge of corruption may be ‘the Lord on high is mightier than the noise of many waters, yea’ than the mighty waves of the sea,’ and should the Christian people arise in their strength to right the ship of State and anchor it to the throne of God, all would be safe.

“And, finally, every movement for good that has been inaugurated in this land will be authorized and backed up by the success of this reform. The cause of temperance will succeed when the fountain of law is purified, when law-makers and administrators shall throw their influence and example upon the side of temperance. The desecration of the Sabbath shall be arrested, when the Sabbath shall have proper Constitutional safeguards thrown around it, shall be respected and protected in high places; but never until the Bible be recognized as the supreme law of the land, and President and Congressmen shall be men educated and sworn to observe its precepts, shall we have a Sabbath-keeping land. The Bible shall be kept in our schools, when the Constitution of the land shall explicitly recognize it as supreme law, and guarantee its unrestricted use in all our institutions. At least, then, all friends of the Bible, all lovers of Christianity, and all sympathizers with our Christian institutions, should unite their strength in this national reform as the sublimest movement of the age, and one that is as certain to go forward as the sun to roll on in his majestic course.”

We will now refer to a few facts to show how rapidly this movement is increasing in numbers and influence.

In the National Convention, held in Philadelphia, in January, 1871, the following resolutions were passed, which show how their cause was progressing:—

“Resolved, That this Convention of those who aim to secure a religious amendment to our National Constitution, gratefully acknowledge the good providence of God in the evident progress of this cause during the past year.”

“Resolved, That with the conviction that, under God, all that is wanting for its ultimate and its early triumph, is to publish the facts and illustrate the principles upon which it is based, we pledge ourselves to renewed zeal in its prosecution.”

The National Convention of this Association for 1873 was held in New York city, Feb. 26, 27. We give the following from the report of the meeting as given in the Christian Statesman of the following March 8:—

“The most imposing and influential Convention yet held in behalf of the Religious Amendment of the Constitution of the United States, assembled last week in the hall of the Cooper Union, in the city of New York. In the number of delegates in attendance, in the variety and effectiveness of the addresses which commended the cause to enthusiastic and delighted audiences, and in the generous provision made for the prosecution of the work on an enlarged scale during the coming year, this Convention far surpassed all that preceded it. . . .

“According to the report of the Committee on Enrolment, found in another column, four hundred and seventy members took seats in the Convention, and three hundred and eighty-five of these bore certificates of their appointment as delegates from public meetings, auxiliary societies, churches, and other bodies. The students of Harvard Law School, for example, had held a meeting and appointed three of their number as delegates to New York. Thus the Convention, large as it was, represented an immensely larger constituency devoted to the cause. . . .

“But the most convincing proof of the increasing power of the movement was furnished in the subscription of upward of five thousand dollars to the treasury of the National Association, to carry forward the work during the year.”

At the last National Convention, held in Pittsburgh in February, 1874, the President of the Association, and Chairman of the fifth Convention, Hon. Felix R. Brunot, in referring to the increasing strength of the movement, said that their “cause had made the progress of twenty years in five;” and the General Secretary, Mr. McAllister, said of the past year that it had “numbered a larger array of accessions to our rank, than any two, or three, or perhaps five preceding years.”

The following is from the pen of one who was present at some of the sessions of this Convention, as given by him under date of February 8, 1874:—

“This was a meeting of delegates, but largely attended. The number of delegates holding certificates was 641; non-certified, 432; total, 1073, representing 18 States. Petitions to Congress partially returned as I understood, footed up over 54,000 names.

“The officers of the Association for the coming year are, President, Hon. Felix R. Brunot, Pittsburgh, with 99 Vice-Presidents, among whom are 4 Governors, 5 State Superintendents of Public Instruction, 9 Bishops, 15 Judges of higher Courts, and 41 College Presidents and Professors; and the others are all eminent men. General Secretary, Rev. D. McAllister, N. Y.; Corresponding Secretary, Rev. T. P. Stevenson, Philadelphia.”

In giving a report of the Convention of 1873, they were greatly encouraged, and quite enthusiastic in being able to report that 470 members took seats in the Convention, and regarded that Convention as far surpassing in importance any that had preceded it. What, then, must have been their delight to be able to report 1073 delegates present at their next National Convention, held in less than a year from that time, with a corresponding accession of numbers and strength throughout the country generally?

The writer from which we have just quoted says:—

“They do not speak in tones of doubt as to the accomplishment of their purpose; they report nothing but abundant success and the highest enthusiasm wherever their cause is presented. Their whole bearing in the Convention was that of men already flushed with victory.”

The Christian Statesman of Feb. 14, 1874, in reference to this movement said:—

“No other movement in the country could bring together such a Convention as that which met in Pittsburgh on the 4th and 5th of this month. With thousands of workers scattered all over the land, the movement will and must progress with ever-accelerating rapidity.”

Can we rightly comprehend the importance of a Convention where 18 States are represented by 1073 delegates (averaging nearly 60 from a State), each representing a class of people laboring in behalf of this movement, and of an Association whose officers are so numerous, and of such an influential class as these, without being compelled to believe that this society is destined to wield a very powerful influence in this country? W. H. BLAISDELL.

(To be Continued.)

Continue reading: I Know,