Review and Herald, Vol. 31, No. 20. (4/28/1868)

Review and Herald

Apr 28, 1868

The Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Apr 28, 1868

THE SAVIOUR'S COUNSEL.

By Wm. Russell

BY WM. RUSSELL.

TEXT.—“And take heed to yourselves lest at any time your hearts be overcharged with surfeiting and drunkenness, and the cares of this life, and so that day come upon you unawares.” Luke xxi, 34.

There can be no doubt but the above scripture has a special application to this present time. It has always been applicable to a great extent, but the Saviour has thrown it in here in order that it may have a special bearing upon the people of God who are now looking or preparing for the coming of Christ and the promised inheritance.

The signs that should precede the coming of Christ had just been pointed out, and as a still necessary thing that their minds should be exercised upon, he enjoins the admonitions in the text as an additional point to be observed, and evidently of no less importance than his preceding remarks. If this point be admitted, to which I think none will object, the warning then in the text is of intense interest to all who love the appearing of Jesus.

I will not consume any time here to locate the subject under consideration, as we have all had line upon line, and precept upon precept, and are satisfied that the signs given, indicate his near coming, and that consequently our text applies to the same time, and concerns the same class of persons that are concerned in the signs given in a previous portion of the chapter.

The first point of importance in the text is, that we take heed that we be not overcharged with surfeiting, which literally means gluttony. If there had been no danger on these points, no warning would have been given; but the fact that such a warning is given in the teachings of our Saviour is enough to stir us up to a proper interest in these things. This warning was intended for God's people. It does not warn us against that which we are not liable to engage in. The great work of reform now going on among God's people, is evidence that this warning is being heeded. And this is a strong indication that we are nearing the time when the Lord will pour out his Spirit in rich effusion. He is only waiting for the work of purification to proceed sufficiently in the hearts and lives of his people, that he may commit such a blessing to them.

But many have stood back, and are still standing back, waiting to see how these things are coming out. They think it of no use to change their habits, and are always ready to quote the text, “It is not that which goeth into a man that defileth the man, but that which cometh out.” But to interpret this scripture as those do who are pleading for their own habits of life while engaged in gluttonous and intemperate habits, would give a license to all intemperance. The Saviour evidently intended to correct some habits among the Jews, in which they laid great stress upon little things, such as eating with unwashed hands, &c., while they would commit greater wrongs without any scruple. If we are not defiled by anything that enters the stomach, then gluttony and intemperance of every kind is all right. But it is quite evident to all candid readers of the Scriptures, that this would conflict very much with the general teachings of the word of God. When the Saviour says, “Take heed unto yourselves, lest at any time your hearts be overcharged with surfeiting and drunkenness, and the cares of this life, and so that day come upon you unawares,” it must appear evident that there is danger of being defiled and swallowed up in the things of this life to that degree that our minds would be diverted from the right way, and so that great and notable day of the Lord overtake us in an unprepared state, and we be lost. If, then, by failing to take heed unto the things contained in the text, we be taken unawares, and are at last found in an unprepared state and are forever lost, is there not much importance attached to the subject of eating and drinking and the cares of this life?

But at this point we are again met with another supposed objection from the Bible, which the glutton, the wine-bibber, the lazy, and also the fanatic, claim as an excuse to justify their practice. We are willing it shall have its full force, and will try to give its simple meaning so that it may not stand in the way of any. It is found in Luke xii, 22, 23: “Therefore I say unto you, take no thought for your life, what ye shall eat, neither for the body what ye shall put on. The life is more than meat, and the body is more than raiment.” He further speaks of the lilies of the field, and the fowls, &c., how they are clothed, and then adds, Will not your Heavenly Father much more clothe you, O ye of little faith?

None will be silly enough to say that our Saviour meant to teach from this scripture that we should not cultivate the soil, sow the seed, nor plant those things necessary to sustain life, nor that we should go without clothing; and certainly all these things would require more or less thought, and perhaps no sane mind would say that we disobey the injunction of our Saviour by bestowing a reasonable amount of thought and care upon these things in order that there may be no lack for ourselves and families and the poor around us, and to aid in spreading the truth.

But there is an obvious meaning which will appear by examining the previous portion of the Saviour's discourse. In the 15th verse of this chapter, the Saviour addresses the multitude in the following manner: “Take heed, and beware of covetousness; for a man's life consisteth not in the abundance of the things which he possesseth.” Then he gives the parable of the rich man whose fruits and grains had accumulated so much that he lacked room in which to bestow them, and instead of going to the poor and needy, he says, This will I do: I will pull down my barns and build greater, and there will I bestow all my goods, and I will say to my soul, Soul, thou hast much goods laid up for many years, take thine ease, eat, drink and be merry. But God said unto him, Thou fool, this night shall thy soul be required of thee, then whose shall those things be which thou hast provided? So is he that layeth up treasures for himself and is not rich toward God. After rehearsing this parable, he addressed his disciples and drew a conclusion from his previous remarks with the intent, evidently, to show that the exclusive business of caring for the things only of this life, to be overanxious about providing food and raiment, laying up for himself all these things, while he was not rich toward God, was the evil which he wished to warn them against. And we still need this solemn warning ringing in our ears from time to time, as the great object of very many is to become rich and increased in goods that their souls may enjoy it, and to procure something good to eat, to satisfy a morbid appetite, which can only be done by feasting sumptuously upon those things which are health-destroying in kind and quality.

But there is nothing brought to view here as to the quality or quantity of food we are to eat, or the quantity that should be taken at a meal, but it is simply a warning of the danger of bestowing all our time in accumulating wealth to consume upon our own lusts, and neglecting to seek the kingdom of God which should be our first business in life. The general teachings of our Saviour in this chapter are, that we should not consume our time and talent in caring for the things of the world, but that our soul's salvation is the important thing. Oh! what a sad thought that we should spend a long life heaping up riches for the last days, and for the exclusive purpose of gratifying our depraved appetite. But while we are warned against the evil of anxiously toiling for self-gratification, there is no license given to the indolent, slothful man to sit down in filth and rags and not try to provide a comfortable living for his family, neither for the fanatic, who professes great faith in the goodness of God in providing for his creatures, but exhibits no works to correspond. I believe the word of God is in perfect harmony with itself in all its teachings, and it is very explicit upon the subject of temperance in all its points.

I will now call your attention more directly to the subject of eating and drinking as having an influence upon moral character.

It cannot be denied that what we eat or drink has much to do with our dispositions, health, and Christian character. Health is a thing of much importance considered from a Bible stand-point. In the third epistle of John we read, verse 2: “Beloved, I wish above all things that thou mayest prosper and be in health, even as thy soul prospereth.” In order that we may serve God in a right spirit and a willing mind, we should enjoy health; for when we are diseased bodily, as has many times been explained, our minds are also diseased and unfitted to engage in a proper manner in the service of God. The Saviour well knew that if his children who were looking for his appearing should be engaged in excessive eating and drinking, they would become diseased, and the enemy would easily overcome them. Formerly, through ignorance, it was considered a special visitation of Providence when any one became afflicted, and death was also regarded as being an unavoidable circumstance, and therefore the people never thought that their own sinful course, or that of their parents, had brought sickness and death into their midst. If the admonitions of our text were regarded it would soon restore health to very many, and prevent others from becoming sick. Sickness prevails to an alarming extent. I rejoice that the Lord's people are awakened to this great subject. And still they need warning, or they need to give more especial heed to the warnings already given. Surfeiting, or excess in eating, is, beyond doubt, one of the great causes of stupidity, sickness and death, in every place. Nearly everybody is dyspeptic, have torpid livers, congested brain, weak backs, Neuralgia in some part, headache, constipated bowels, &c. The primary cause of nearly all these things is gluttony. Of course the kinds of food, and the manner of preparing it, have much to do with this. Disease and suffering is not alone the only evil growing out of these excesses. All the baser passions are aroused and strengthened by these habits, and many times we are utterly astonished to see those in whom we had the utmost confidence, tempted and drawn away, falling victims to their own sensual appetites. “Whose end is destruction, whose god is their belly, and whose glory is in their shame, who mind earthly things.” The holy Scriptures afford many illustrious examples of temperance in all useful things, and abstinence from things unhealthful. The prophet Daniel refused to eat the king's meat, fearing that he would become defiled thereby, and chose to eat a simple kind of grain, and drink nothing but pure water. And we see at the present time those tribes and nations whose habits are gross, and who live largely on animal food, that they are all an effeminate and degraded class, seeking nothing higher than to gratify the animal propensities. Those higher and nobler faculties lie entirely suppressed or dormant.

But at this point, the inquiry may arise, How am I to tell whether I overeat or not? It is very difficult for any one to give specific rules in this matter. Our people need more instruction upon this point than my time and space in these remarks will admit of. I have no doubt that, as a general rule, people in ordinary health eat a third more than they need, and many twice as much as they need. The system can only appropriate a certain amount, and any more than this is a source of disease both of body and mind. Catarrh and dyspepsia are mostly the result of excesses in this direction. Men have lived to a hundred years and more, on small allowance, little more than 12 ounces of food per day, while many even calling themselves reformers will eat two or three pounds at one meal. Should we not, dear brethren, take heed that we be not overcharged with surfeiting? Few ever complain of having eaten too little, but very many do complain of eating too much. There is danger of those who are reforming, or changing from the common diet to the hygienic, of eating too much. The hygienic food is so much better and sweeter that persons are in danger of overeating, and a very common way of overeating is by eating too fast. We sometimes see those who talk on reform, sit down and dispatch a large meal in ten or fifteen minutes, which should have occupied more than half an hour. Let all be very careful on this point, and teach by example as well as precept.

Again, we overeat by using drinks at mealtime, washing the food down, instead of having it moistened by the saliva, the natural fluid for preparing the food to enter the stomach. Many reformers, leaving off water as a drink at table, and tea, coffee, and butter, think they must have a substitute in some way. Some consume large quantities of cream or milk, or they must have gravies of some kind, and these all help on the work of overeating. They have not time to chew and properly insalivate their food. Few are willing to consume half or three quarters of an hour in thoroughly chewing and properly disposing of a meal that can be dispatched by the washing-down process in ten or fifteen minutes. But they lose more time trying to patch up dyspeptic stomachs and torpid livers in a few years, than they would to have taken time to partake of their food in the manner designed by nature, to say nothing of the pain and suffering brought on in this way. I do not say that some of these things, such as milk, cream, or simple gravy, may not be used by some, or perhaps nearly all to a limited extent; but when used, let it not be to excess.

But I must hasten. I would repeat, that I rejoice that God's people, as a body, have made an advance move on the subject of reform. Reform in diet lies at the very threshold of every reform. It is almost in vain for the tobacconist to drop his loathsome practice while he continues to use largely of animal food saturated with salt and pepper; or the drinker of ardent spirits, &c., to drop his liquor while he maintains his pernicious diet of highly-seasoned food, tea, coffee, and the rich gravies that are found on the epicure's table. If all would only become temperate in all their habits of eating and drinking, using only proper kinds of food, and partaking of it at proper times, and in quantity adapted to their physical wants, sickness, should time continue, would soon disappear.

The time draws near when it will be looked upon as a sin for God's people to be afflicted. Health will be a distinguishing characteristic of them. I have not a doubt of this; but those whose appetites have obtained the mastery over them, and who delight themselves in riotous living, will lose sight of this glorious work, and will be left to enjoy their accumulated wealth with their pains and aches, and at last receive the fruit of their labor which is death.

My dear friends, it is dangerous to procrastinate. This work of reform is of God. In it he is well pleased. Why do you stand back and wait? Have you not had sufficient proof yet?

When organization came up, many, very many, waited, fearing to move, but soon were satisfied that it was of God; not, however, until it had caused much hard labor for those on whom the burden of the work lay. When Systematic Benevolence came up, many again doubted; and at every advance movement, some have doubted, and some have drawn back. Brethren, don't be so fearful. When the Institute was established, some came up nobly, while others still stand back in fears, and doubts. Let me say again, Don't be afraid. God's hand is in the work. It cannot fail. The work is reformatory and progressive, elevating at every step. We do not see how we could dispense with health reform. It is a powerful agent in helping God's people to overcome. It seems that every one would adopt it without delay. But the appetite is a hard master. It is the god of the multitude. Life must be sacrificed to it; not only this life, but life eternal, will be given up, in order that the lusts of the flesh may be satisfied.

The Son of God has warned us against these things. Will we heed his instruction, or will some still persist in their ruinous course?

I must pass to notice one or two more points, and close these remarks. Take heed that ye be not overcharged with drunkenness as well as with gluttony, is also brought to view. Can this mean to warn us against the use of strong drink, ardent spirits, only? or may it not mean those who are drunken on tea, coffee, opium, drugs and tobacco, as well? Anything that stimulates the nervous system so as to destroy the powers of the mind, would be recognized as drunkenness, and certainly all these do this. Especially should those who are using them take heed to their ways.

The consumers of tobacco and opium are drunk much of their time, and so are many who use strong tea. But enough has been said upon these.

And the cares of this life. A few words more and I leave the subject to the consideration of the candid. The cares of this life will no doubt keep many out of the kingdom of God. Nearly every one is vying with his neighbor in seeing who can be the most fashionable, who can have the nicest farms, houses, nice furniture in the house, nice clothing, and also the most sumptuous table. The mistress of the house toils from early dawn till late at night. Her strength is continually exhausted, and perhaps the most of her toil is in trying to be fashionable, to have things as good as her rich neighbors.

And thus they toil on, year after year, until disease, and finally death, overtakes them. The apostle says that he that striveth for the mastery must be temperate in all things, in labor, in eating, drinking, in everything that pertains to our duties here.

But how many times we hear persons say, If I should adopt your abstemious diet, and eat only twice a day, I could not do so much work as I do. If you are trying to glorify God in what you are doing, you will do it more effectually by being careful of the strength given you. He does not want you to commit suicide by overworking. It is now established beyond a doubt that a man can do as much as he ought to do in a day and only eat two meals a day of simple food in moderate quantity. Under such a system, health improves, the mind becomes clearer, thoughts purer, and we are in much better condition to serve God.

I love to see everything neat and in good order; but when persons toil from five in the morning till eight or nine at night, it is evident there is a lack somewhere; this it not being temperate. Many of our ministers almost destroyed themselves by overwork before they were aware of their danger in such a course. We must be temperate in our labor. We must have time to rest. How many toil all the week, or the time allotted for work, so hard that when the Sabbath comes they feel more like sleeping than trying to serve God in the house of worship, or to instruct their children. Wrapped up in the cares of this life, their energies are wasted, and disease is brought on by intemperance. This must be wrong. Should we not spend a portion of every day in a social capacity with the family, instructing the children and cultivating our minds that we may be more useful in the work assigned us? Let us take heed lest we are at last found wanting.

TO-DAY AND TO-MORROW.

By Vesta N. Cudworth

Drop a tear for the faithless that scorn thee; Who see not, with vision so dark, That angels are toiling beside thee, And strong hands are pushing thy bark; The beautiful fingers untying Life’s hard knots and tangles of sorrow; They see the dark clouds of to-day, But not the bright skies of to-morrow.

They may smile at the old-fashioned pathway, So lowly, and rough to thy soul, But where it does lead, never question, Or what is the name of its goal. They know not the heart’s gushing gladness, ’Mid deep crucifixion and sorrow; They see the rough path of to-day, But not the gold streets of to-morrow.

VESTA N. CUDWORTH.

Springfield, Mass.

CONVERSATIONS ON IMPORTANT SUBJECTS. NO. 8.

By Dudley Marvin Canright

BY ELD. D. M. CANRIGHT.

(Continued.)

Sr. F. If you have got through with that subject, I should like to ask some questions about the ‘dress reform. It has troubled my mind some, and I want to know and do what is right. The greatest objection that I find to the reform dress, is what the Lord said, that women should not wear that which pertaineth to man.

Min. What objection is that to the reform dress?

Sr. F. Why, in putting on the pants, it seems like imitating a man’s dress.

Min. Let us read what you refer to. Deut. xxii, 5. “The woman shall not wear that which pertaineth unto a man. Neither shall a man put on a woman’s garment, for all that do so are an abomination unto the Lord thy God.” Manifestly by this the Lord designs to prohibit men and women from dressing alike, so that the sex could not be discerned apart; otherwise it would give great occasion for sin and corruption. There should be distinction enough between the male and female, so that they can be readily distinguished. This appears to me to be the meaning of the text.

Sr. F. Yes, I should think that that was so. But does not the reform dress serve to obliterate that distinction in some degree? The pants are something like man’s dress.

Min. Perhaps there may be a slight similarity in that respect, but taking the dress complete, there is

no more liability to mistake a woman for a man with the reform dress on than there is with any other dress. Is not this so?

Sr. F. Oh! yes, I don’t know but it is so, but still we should not wear that which pertaineth to a man in any respect.

Min. Very well, men wear shoes and stockings, and gloves, mittens, collars, hats, &c.; hence if your argument is good, women should not wear these.

Sr. F. But those which we wear are not just like those which the men wear. They can be readily told apart.

Min. Just so, Sr. F., with regard to the pants. There is not similarity enough to confound the two.

Sr. G. After looking the question over thoroughly, I am satisfied that there is no objection in this.

Sr. F. Well, I don’t know but I am. Others use it as an objection, and so I would like to know how to answer it. But is there any scripture to favor the reform dress?

Min. Yes, I think there is. Paul says, in I Tim. ii, 9, “In like manner, also that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broided hair, or gold, or pearls, or costly array.” Now I take the position that the reform dress is the only modest dress that is now worn by women. It is perfectly modest in every respect. It is neither vulgar nor indecent, but it protects the form from all chance of exposure.

Sr. F. But people laugh and make fun of it, and say bad things about it.

Min. Yes, I know the vulgar crowd do, and the more modest you dress the more they will deride you. They are corrupt and indecent themselves, and cannot bear that others should be otherwise. Do you think that hoops and the modern style of dress in general are modest?

Sr. F. No, I do not. I know that it is shameful to see how women do dress now-a-days. It seems as though they had lost all sense of modesty and propriety.

Min. But people do not laugh at them. So you see they prefer the immodest and ridiculous, to the modest and proper. Such a taste we should not respect nor gratify.

Sr. G. Is there not a prophecy somewhere, concerning these things?

Bro. D. Yes. You will find it in Isa. iii, 16–20.

Min. Yes, and this relates to the last days too, as you will see by the connection. Let us read it. “Moreover the Lord saith, Because the daughters of Zion [i. e. women who profess to be Christians] are haughty [i. e. proud], and walk with stretched forth necks [this, I think, refers to the high and haughty manner of holding up the head, thus giving them the appearance exactly of having ‘stretched forth necks;’] and wanton eyes [i. e. bold, immodest, unblushing. Women used to have a covering over their faces, but now they seem to delight in exposing their faces to view as much as possible], walking and mincing as they go [the margin reads, tripping nicely; i. e. delicately. This mode of walking is of late invention], and making a tinkling with their feet [in Paris it is said that women are wearing, in the place of the balls worn on the shoes, ornaments that tinkle as they walk, something like little bells], therefore the Lord will smite with a scab the crown of the head of the daughters of Zion, and the Lord will discover their secret parts.”

Bro. D. It seems to me that this must refer to the first plague that will be poured upon the wicked. Rev. xvi, 2. “And there fell a noisome and grievous sore upon the men which had the mark of the beast,” &c.

Bro. E. I think that is so. They seem to be very similar, at any rate.

Min. “In that day the Lord will take away the bravery of their tinkling ornaments about their feet, and their cauls [marginal reading, network], and their round tires like the moon, the chains, and the bracelets, and the mufflers, [margin, spangled ornaments. There are plenty of those now in use], the bonnets”—

Sr. C. I wonder then if it is not right to wear bonnets? What would you have us wear? Or wouldn’t you have us wear any thing?

Min. Oh! yes, it is right to wear bonnets if you only have the right kind. Until within a short time I could see no reason why bonnets should be condemned, but now it is very manifest why they are mentioned. The things that are now called bonnets are a disgrace to any modest woman.

Sr. F. We all agree with you in that. They are a living shame to the female sex.

Min. I continue to read: “the bonnets, and the ornaments of the legs [this also has been lately fulfilled], and the headbands [this perhaps refers to the numerous ribbons used in tying up the hair], and the tablets, and the ear-rings, the rings, and nose-jewels [the Douay Bible says, jewels hanging on the forehead. This is seen in the spangled ornaments with which they adorn their foreheads], the changeable suits of apparel [i. e. the great number of dresses worn by ladies in the high circles of society. It is considered, by such, a disgrace to be seen twice with the same dress on], and the mantles, and the wimples, and the crisping pins [which are used very extensively], the glasses [the Douay Bible translates it, looking glasses. These the young ladies use more than their Bibles, and worship more than they worship God], and the fine linen, and the hoods, and the vails.” This ends the list.

Bro. D. I should think that it ought to end it.

Bro. E. I think the prophet has given a very faithful description of the modern style of dressing.

Min. This was written for the benefit of God’s people, that they should beware and not indulge in any of this foolishness and immodesty.

Sr. G. I hope that God will preserve his people from these things.

Bro. D. That is just what he designs to do by introducing the dress reform, I believe.

Sr. F. I am inclined to think that this is so, and for my part I have no objection to the reform dress.

Min. Then put it right on, and set an example for others to follow.

Sr. G. Yes, come Sr. F., let us take hold of this matter together.

Sr. C. I don’t think it is best to be in a hurry about such things. You should look before you leap.

Min. That is just what we are doing, Sr. C., looking ahead and preparing for the storm that is coming; and we hope that you will be wise and be ready also, for in such a day as ye think not, the Son of man cometh.

WILLIAM MILLER.

HIS PUBLIC LABORS.

(Continued.)

He arrived in Boston on the 7th of December, and from the 8th to the 10th lectured in Chardon-street chapel,—his first course of lectures in that city.

On the 12th of December, Mr. Miller writes from Boston to his son: “I am now in this place lecturing, twice a day, to large audiences. Many, very many, go away unable to gain admittance. Many, I am informed, are under serious convictions. I hope God will work in this city.”

At this time he stopped at the house of Elder Himes, who had much conversation with him respecting his views, his plans for the future, and his responsibilities. Elder H. became impressed with the correctness of Mr. M’s views respecting the nearness and nature of Christ’s coming; but was not fully satisfied respecting the time. He was, however, sufficiently convinced that Mr. Miller was communicating important truths, to feel a great interest in their promulgation.

“When Mr. Miller had closed his lectures,” says Elder H., “I found myself in a new position. I could not believe nor preach as I had done. Light on this subject was blazing on my conscience day and night. A long conversation with Mr. Miller then took place, on our duties and responsibilities. I said to Bro. Miller, ‘Do you really believe this doctrine?’

“He replied, ‘Certainly I do, or I would not preach it.’”

“‘What are you doing to spread or diffuse it through the world?’

“‘I have done, and am still doing, all I can.’

“‘Well, the whole thing is kept in a corner yet. There is but little knowledge on the subject, after all you have done. If Christ is to come in a few years, as you believe, no time should be lost in giving the church and world warning, in thunder-tones, to arouse them to prepare.’

“‘I know it, I know it, Bro. Himes,’ said he; ‘but what can an old farmer do? I was never used to public speaking; I stand quite alone; and, though I have labored much, and seen many converted to God and the truth, yet no one, as yet, seems to enter into the object and spirit of my mission, so as to render me much aid. They like to have me preach, and build up their churches; and there it ends, with most of the ministers, as yet. I have been looking for help,—I want help.’”

“It was at this time that I laid myself, family, society, reputation, all, upon the altar of God, to help him, to the extent of my power, to the end. I then inquired of him what parts of the country he had visited, and whether he had visited any of our principal cities.

“He informed me of his labors,”—as given in the foregoing pages.

“‘But why,’ I said, ‘have you not been into the large cities?’

“‘He replied that his rule was to visit those places where invited, and that he had not been invited into any of the large cities.

“‘Well,’ said I, ‘will you go with me where doors are opened?’

“‘Yes, I am ready to go anywhere, and labor to the extent of my ability to the end.’

“‘I then told him he might prepare for the campaign; for doors should be opened in every city in the Union, and the warning should go to the ends of the earth! Here I began to ‘help’ Father Miller.’”

With this speech commenced an entire new era in the spread of the doctrine of the Advent. B. B. Mussey, Esq., a distinguished Boston publisher, undertook the publication of a revised edition, of five thousand copies, of Mr. Miller’s Lectures, on condition that Mr. Miller would secure the copyright. Mr. M. did so, which subjected himself to some blame, where the reason for the act was not known. Mr. M. gave to Mr. Mussey the entire profits of the edition for two hundred copies of the work, which Mr. Mussey gave him.

On the 19th of November, he commenced a course of lectures in New Haven, Ct., in the M. E. Church, Rev. Mr. Law pastor. On Sunday, the 20th, although the house was large, it was crowded; and in the evening many were unable to gain admittance. He continued there till the 26th, the interest continuing during the entire course. “The Fountain,” a temperance paper published in that city, gave the following account of the meeting:

“Mr. William Miller, the celebrated writer and lecturer on the Second Advent of our Saviour, and the speedy destruction of the world, has recently visited our city, and delivered a course of lectures to an immense concourse of eager listeners in the First Methodist Church. It is estimated that not less than three thousand persons were in attendance at the church, on each evening, for a week; and if the almost breathless silence which reigned throughout the immense throng for two or three hours at a time is any evidence of interest in the subject of the lectures, it cannot be said that our community are devoid of feeling on this momentous question.

“Mr. Miller was accompanied and assisted by Rev. J. V. Himes, who is by no means an inefficient coadjutor in this great and important work. We did not attend the whole course, the last three lectures being all we had an opportunity of hearing. We are utterly disappointed. So many extravagant things had been said of the ‘fanatics’ in the public prints, and such distorted statements published in reference to their articles of faith, that we were prepared to witness disgusting and perhaps blasphemous exhibitions of ‘Millerism,’ as the doctrine of the second advent is called.

“In justice to Mr. Miller we are constrained to say, that he is one of the most interesting lecturers we have any recollection of ever having heard. We have not the least doubt that he is fully convinced of the truth of the doctrine he labors so diligently to inculcate, and he certainly evinces great candor and fairness in his manner of proving his points. And he proves them, too, to the satisfaction of every hearer;—that is, allowing his premises to be correct, there is no getting away from his conclusions.

“There was quite a number of believers in attendance from other places, and a happier company we have never seen. We have no means of ascertaining the precise effect of these meetings on this community, but we know that many minds have been induced to contemplate the Scripture prophecies in a new light, and not a few are studying the Bible with unwonted interest. For our own part, this new view of the world’s destiny is so completely at variance with previous habits of thought, and anticipation, that we are not prepared to give it entire credence, though we should not dare hazard an attempt to disprove it.

“The best part of the story is, that a powerful revival has followed the labors of Messrs. Miller and company. We learn that over fifty persons presented themselves for prayers at the altar of the Methodist church on Sunday evening. On Monday evening the number was about eighty.”

In the month of May following, Rev. A. A. Stevens (Orthodox Cong.), then a member of Yale College, in a letter to the “Midnight Cry,” stated that “the powerful and glorious revival, which then commenced, continued for some two months, with almost unabated interest.”

Continue reading: Battle Creek Bible Class, April 18, 1868