Review and Herald, Vol. 44, No. 8.
Spiritualism Exposed at San Jose, CaliforniaPage 1
Earlier text: U. STHEY DENY JESUS CHRIST
By Joseph Harvey Waggoner
Modern Spiritualism.—No. 3.
Says the Scripture, “Whosoever denieth the Son, the same hath not the Father.” Spiritualists deny Christ both in his person and offices. When Jesus instructed his disciples concerning the deception in the last days, he said, “There shall arise false Christs, and false prophets, and shall show great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect.” But he who has firm faith in the truths of Scripture concerning the true Christ will not be deceived by false ones. Thus, the Bible teaches that Christ is the exalted Son of God, seated at his Father’s right hand; that he will come in the clouds of heaven with great glory, at which time the trump of God will be heard; the righteous dead will be raised, the living changed, and all caught up together to meet the Lord in the air; that in that day the nations of the earth will be overthrown and all the wicked destroyed. When all these things take place then we shall know that the Lord has come. And they who believe in all these things cannot listen to the cry, “Lo, he is here, or there;” they know he is not in the desert, nor in the secret chamber. But they who have no faith in the literality of these facts and of the coming of the Lord, are in a position to be deceived. To show how the prophecy is now being fulfilled, we give a few quotations from the writings of the spiritualists. The Spiritual Telegraph contained the following:— “What is the meaning of the word Christ? ’Tis not as is generally supposed the Son of the Creator of all things. Any just and perfect being is Christ. The crucifixion of Christ is nothing more than the crucifixion of the spirit, which all have to contend with before becoming perfect and righteous. The miraculous conception of Christ is merely a fabulous tale.” Dr. Weisse, before the investigating class of spiritualists in New York City, said:— “Friend Orton seems to make rather light of the communication from spirits, concerning Christ. It seems, nevertheless, that all the testimony received from advanced spirits only shows that Christ was a medium and reformer in Judea; that he now is an advanced spirit in the sixth sphere; but that he never claimed to be God, and does not at present. I have had two communications to that effect. I have also read some that Dr. Hare had. If I am wrong in my views of the Bible, I should like to know it, for the spirits and mediums do not contradict me.” According to this testimony of spirits, Christ is now in the sixth sphere. When “Rev. C. Hammond, Medium,” wrote the pilgrimage of Thomas Paine, that noted libertine and blasphemer was in the seventh sphere: “One scripture is undeniably fulfilled: ‘The wicked walk on every side, when the vilest men are exalted.’” Ps. 12: 8. Dr. Hare made the following remarks in the same class:— “He said that he had been thus protected from deception by the spirits of Washington and Franklin, and that they had brought Jesus Christ to him, with whom he had also communicated. He had first repelled him as an impostor; but became convinced afterward that it was really him. He related that he had learned from that high and holy spirit that he was not the character that Christendom had represented him to be, and not responsible for the errors connected with his name, but that he was, while on earth, a medium of high and extraordinary powers, and that it was solely through his mediumistic capabilities that he attained so great knowledge and was enabled to practice such apparent wonders.” So Christ is reduced to the level of mediums, of whom there are now many showing signs, &c. In the Banner of Light, of Dec. 30, 1865, through Mrs. Conant, it is said:— “Greater works than he did are performed every day now. Distance lends enchantment to the scene. The works that Jesus did are every way inferior to the works that are being done in your midst to-day.” They who believe that Christ is not the designation of a particular individual, but of a class, and that Jesus was only a medium, must acknowledge other individuals who profess to be of that class, and who are mediums to work wonders. In them the deception is complete, and the Lord’s words are fulfilled. Of course they will deny his office of Saviour and Redeemer. Thus “Rev. R. P. Wilson,” in lectures on Spiritual Science, says:— “Although as a believer in true spiritual philosophy, we cannot receive the orthodox views of salvation, yet we recognize the birth of a Saviour and Redeemer into the universal hearts of humanity, wherein truly the deity is incarnate, dwelling in the interior of man’s spirit. We believe that each soul of man is born with his or her saviour within them.” The “Healing of the Nations,” published by N. P. Tallmadge, says:— “Man is his own saviour—his own redeemer. He is his own judge—in his own scales weighed.” Page 74. And they not only make the atonement of Christ unnecessary, but consider a belief in it a detriment to progress. Says Dr. Hare:— “Since my spirit sister’s translation to the spheres, she has risen from the fifth to the sixth sphere. It has been alleged by her that her ascent was retarded by her belief in the atonement.”—Spir. Sci. Dem., p. 229. Again he says on page 215:— “Nothing can be more inconsistent with the religion inculcated by my spirit friends than the idea of atonement for sin by faith in any religion, true or false.” In order to destroy faith in Christ, they must, of course, deny his resurrection, which is a denial of the doctrine of the resurrection entirely. In view of the importance of this doctrine, and of the prevailing indifference toward it, or unbelief of it, we may be pardoned for giving it a special notice. To show that it is neglected, and that it is not now held in the light in which it is presented in the New Testament, we quote the following from Dr. Clarke’s comment on 1 Cor. 15:— “One remark I cannot help making; the doctrine of the resurrection appears to have been thought of much more consequence among the primitive Christians than it is now! How is this? The apostles were continually insisting on it, and exciting the followers of God to diligence, obedience, and cheerfulness through it. And their successors in the present day seldom mention it! So the apostles preached, and so primitive Christians believed; so we preach, and so our hearers believe. There is not a doctrine in the gospel on which more stress is laid; and there is not a doctrine in the present system of preaching which is treated with more neglect!” Woodman, in his Reply to Dwight, says:— “At death, the external body of man again mingles with the common mass of the earth, never more to be reclaimed or needed by the man who gives it up.”—Reply to Dwight, p. 82. Dr. Hare says the Old Testament does not teach immortality or a future life. We admit that it does not teach immortality on the ground or in the manner taught by spiritualists, and by many others who do not profess to be spiritualists. But it does abundantly teach a resurrection of the dead. Woodman professed faith in the Bible, but in the quotation just given he directly contradicted the numerous texts in both Testaments on this subject. The faith of Abraham embraced the resurrection. Paul says that he looked for the fulfillment of God’s promise to him through Isaac, even though he was slain, “accounting that God was able to raise him from the dead.” Heb. 11: 17–19. This refers to the resurrection of the body, or of the whole man, as the multiplication of his seed through Isaac was a prominent part of the promise. Isa. 26: 19: “Thy dead men shall live, together with my dead body shall they arise. Awake and sing, ye that dwell in dust, for thy dew is as the dew of herbs, and the earth shall cast out her dead.” This is plain enough, and is to us an assurance of future life stronger than any of the phenomena of spiritualism. Prov. 14: 32: “The righteous hath hope in his death.” This refers to the resurrection, for inherent immortality is not a subject of hope; nor does the text teach that he hopes to escape death, as spiritualism teaches. Isa. 25: 8: “He will swallow up death in victory.” Paul refers to this promise in his argument on the resurrection of the body. He says, “So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory.” Every expression in this has to be inverted to make this accord with the views of spiritualists. Jer. 31: 15, 16: “Rachel weeping for her children refused to be comforted for her children, because they were not. Thus saith the Lord: Refrain thy voice from weeping, and thine eyes from tears; for thy work shall be rewarded, saith the Lord; and they shall come again from the land of the enemy.” By Matt. 2: 17, 18, we learn that this was prophetic of the lamentation for the children slain by Herod. According to this, the action of Herod placed them under the dominion of an enemy; the Scriptures call death an enemy; from the dominion of the enemy they shall “come again,” or “return to their own border.” Directly opposed to this, spiritualism teaches that death is not an enemy, and that the infants slain passed immediately to the seventh sphere, the highest state of happiness. Eze. 37: 12, 13: “Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves.” Dan. 12: 2: “And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.” Hosea 13: 14: “I will ransom them from the power of the grave; I will redeem them from death; O death, I will be thy plagues; O grave, I will be thy destruction.” What language could prove a future life beyond the grave if this does not? Again, Woodman, commenting on the resurrection of Christ, says:— “At death, the real man, that is to say, his soul and spirit, rise from or out of his dead body; that in the New Testament this is denominated Anastasis or the resurrection.” Such an idea of the resurrection as the above cannot possibly be drawn from the New Testament. Let us see what it teaches concerning the resurrection of Christ. 1. His resurrection was not the rising of his spirit out of his body when he died, for he did not rise till the third day after his death. And they will hardly contend that his spirit did not leave his body until the third day after his death. 2. That which arose was placed under a guard of Roman soldiers. But no one can believe that some hours after the death of Jesus the soldiers were put on guard to prevent the escape of his spirit! Yet that was really the case if the spiritualistic view of the resurrection is correct. 3. His enemies denied his resurrection, and reported that his disciples had stolen him. But we cannot even suppose that they reported, or that anybody believed, that his disciples stole his spirit out of his body the third day after he died! 4. When his followers went to the sepulcher, after his resurrection, they “found not the body of the Lord Jesus.” Luke 24: 3. 5. Peter, in his sermon on the day of Pentecost, proves the resurrection of Christ by the promise of God to David, that “of the fruit of his loins according to the flesh, he would raise up Christ to sit on his throne;” Acts 2: 30, 31; which is direct and positive proof of a bodily resurrection. This is sufficient to show what the resurrection of Christ was, according to the Scriptures; and we may safely affirm that, 1. The idea of the resurrection as taught by spiritualism is not advanced in the Bible, either directly or indirectly; and 2. Those who heard the apostles preach did not get such an idea from their teachings, notwithstanding their prepossessions would incline them to it. We will take the case of Paul at Athens, which as clearly shows this fact as could be desired. Nearly five hundred years before the time referred to, Socrates taught the present spiritualistic view, and told his friends before his death they would not bury Socrates; they would bury the body, but Socrates would go to dwell with the gods. Less than four hundred years before the time of Paul, and soon after the death of Socrates, Plato advanced his subtle sophistries on the same subject. It is generally claimed that Plato’s reasonings were received by the philosophers of those days. These philosophers Paul met at Athens, the seat of this style of philosophy, and they heard him until he preached the resurrection of the dead, when they mocked him, and would hear him no further. Had he taught the rising of an immortal soul out of the dying body, as many now assert the resurrection is, instead of mocking Paul, they might have placed Jesus, whom Paul preached, in the temple of their gods! Again, the New Testament says that, at the resurrection of Jesus, many bodies of the saints left the graves, and were seen of many in the city. Christ said he was the resurrection and the life, and immediately demonstrated it by calling Lazarus from the grave. In Rom. 8: 23, Paul says that we who have the first-fruits of the Spirit are waiting and groaning for the redemption of the body. In Phil. 3: 21, he says Christ “shall change our vile body that it may be fashioned like unto his glorious body.” In 1 Thess. 4: 13–18, the apostle says he does not wish them to be ignorant concerning them which are asleep, nor to sorrow as those that have no hope; he then instructs them on the hope of the Christian, showing that, 1. The Lord himself shall descend. 2. The dead in Christ shall rise. 3. The living shall be caught up with them to meet the Lord. The result: So shall we ever be with the Lord. Then follows the application: Comfort one another with these words. And these words are proof of the importance of the resurrection. Jesus said to his hearers, “Ye shall be recompensed at the resurrection of the just.” Luke 14: 14. But the resurrection of the just takes place at the coming of Christ. Therefore he says: “Behold, I come quickly, and my reward is with me, to give every man according as his work shall be.” Rev. 22: 12. Thus at the coming of Christ is the consummation of the hope of the Christian. “And unto them that look for him shall he appear the second time without sin unto salvation.” Heb. 9: 28. And so Paul speaks of his own hope. “Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day: and not to me only, but unto all them also that love his appearing.” 2 Tim. 4: 8. This view led the apostle to pray, concerning Jesus’ promise to quickly come again: “Even so, come, Lord Jesus.” But now we find the immortality of the soul substituted for the resurrection, and death substituted for the coming of Christ. Even Christians have so far departed from the truth of the gospel as to call death a friend, while the Bible says it is an enemy, to be destroyed by Christ, the life-giver. They sing of it as “the gate to endless joy,” but the Bible says it is “the wages of sin,” and, “Sin entered into the world, and death by sin.” They who “love death,” and exalt it in their songs of praise, are really paying homage to sin, by which death came into the world. Injury to Others Harms Ourselves
No man ever did a designed injury to another without doing a greater to himself. Camp-Meetings—Their History.
Camp-meetings possess a high antiquity. Nearly four thousand years ago they were instituted by divine authority. God commanded the children of Israel to celebrate three great festivals: Passover—Pentecost—Tabernacles. The last was, in all the essentials of the case, a camp-meeting. It continued a full week, including two Sabbaths. The people dwelt in booths or tents. This feast was designed, not only to commemorate an important event in the history of the Hebrew people, but especially to fan the flame of devotion and develop a deeper gratitude for providential blessings “Ye shall rejoice before the Lord your God seven days,” was the divine direction, which shows that the feast of tabernacles was eminently a meeting for thanksgiving and religious worship. (Lev. 23 : 33–43.) This ancient feast, however, was long since discontinued. We pass silently over the lapsing centuries, until our attention is arrested by what seems to be a revival of the old institution. The modern camp-meeting originated only seventy-five years ago. Two brothers were living in Tennessee, whose names were William and John McGee. They were both ministers; the former a Presbyterian, the latter a Methodist. Their sectarianism was so weak and their love for dying sinners was so strong, that they labored together as missionaries for Jesus. In 1779 they took a tour through Kentucky. Arriving at a settlement at Red River, they stopped to attend a sacramental service in a Presbyterian church, under the pastoral care of Rev. Mr. McGready. John McGee was invited to preach. He did so with great unction and power. Other sermons and exhortations followed, attended with the Spirit’s awakening energy to such an extent that it seemed impossible to close the meeting. Sinners were crying for mercy and the whole community was thrilled with supernatural influences. The news spread, and a large number of people came in from the surrounding country. As a matter of convenience and necessity they brought their provisions with them, and lodged in covered wagons and such temporary huts and booths as they could construct. The meeting continued several days, crowned with glorious results. It was really, though somewhat informally, a camp-meeting. The McGees were so encouraged by these results that they soon appointed a second camp-meeting, and afterward a third. These meetings were signally owned of God. Thus began one of the most powerful and extensive revivals of religion that ever rejoiced the hearts of God’s people. It will be seen that modern camp-meetings did not originate with a single denomination.—Sel. “Blessed are the dead which die in the Lord from henceforth.” DIED, in Monroe, Green Co., Wis., July 17, 1874. Samuel G. Hills, aged about 75 years. His sufferings, which had been great for about nine months before he died, he bore with remarkable patience. He embraced the present truth about ten years ago, and united with the Seventh-day Adventist church. Discourse by the writer, from Job 14: 14, 15, before a large and attentive audience. DIED, in Middlefield, Ohio, of pulmonary consumption, after an illness of eighteen weeks, our dear mother, Sarah A. Sweeney, in her forty-sixth year. The deceased had been an observer of the Sabbath nearly three years. She bore her trials and sufferings with great patience, and we have reason to believe that she sleeps in Jesus. We followed her remains to Chesterfield, N. Y., her native town, for burial, where she lies awaiting the trump that shall call her from her silent slumber. Appropriate remarks by Eld. H. E. Butler, Presbyterian. And as ye go, preach, saying, The kingdom of Heaven is at hand. Services in Chicago, every Sabbath (seventh day), at 269 West Erie St. All Sabbath-keepers spending a Sabbath in Chicago are invited to attend. The dedication of the Mankato, Minn., church is postponed to the last of September or first of October. Due notice will be given.
F. W. Morse.
July 25, 1874. The quarterly meeting for Western New York is postponed from Aug. 9 and 10 to Aug. 29 and 30 on account of the General Conference.
W. H. Eggleston. The Camp-meeting of S. D. Adventists of Vermont will be held at Wolcott, on the same ground occupied last year, Aug. 20–24, 1874. We hope to see the largest gathering of Sabbath-keepers at this meeting that ever met together in Vermont. Please read Bro. Butler's article on Eastern Camp-meetings in Review No. 5, last page, and remember that God will gather those that have made a covenant with him by sacrifice. Ps. 50:5. We expect to get free return tickets over the railroad and reduced fare on stage from Waterbury to Morrisville for those that come on Vt. Central. More particulars hereafter.
In behalf of Camp-meeting Committee,
L. Bean. The Vermont Conference will hold its next annual session in connection with the camp-meeting at Wolcott, Aug. 20–24. Let each church and body of Sabbath-keepers choose their delegates, and be in readiness and on the ground in season. The S. B. treasurers should see that the S. B. dues are collected up to July 1, 1874.
L. Bean, For Executive Committee. The T. & M. Society of Vermont will hold its annual meeting at Wolcott, in connection with the camp-meeting, Aug. 20–24, 1874, for the purpose of electing officers for the ensuing year. We request that the several directors hold a meeting in their respective districts to get in reports, so as to make returns to the secretary of the society as early as the 15th, that a full report may be had of what has been done during the year.
L. Bean, Pres. The New England Camp-Meeting.
This meeting will be held according to the appointment, Aug. 27–31. It will be upon the old ground near South Lancaster village. The cars on Thursday and Friday, except the evening train, are expected to stop at the ground. Those coming over the Boston, Clinton, and Fitchburg road will stop at Clinton which is about a mile and a half from the camp-ground. Considering the success that has thus far attended the western camp-meetings this year, the important advance steps that are being taken in this work, which will be considered at this meeting, and the presence of Bro. and sister White, we look for the most important meeting ever held in New England, and we expect a larger attendance than at any previous camp-meeting in this Conference. Especially do we invite all scattered members, who have not the privilege of weekly meetings with those of like precious faith, to attend this meeting. We have reached an important crisis in this work. There are many who are embracing the Sabbath by the efforts of the Tract Society. All such should be encouraged to attend the meeting. Unconverted children of Sabbath-keepers, your friends and neighbors who are favorably impressed with the truth, should be encouraged to attend. Then let the church come prepared to labor for their salvation. Those wishing tents should order immediately, stating what size, and whether they wish to buy or to rent. Order of H. B. Stratton, 65 Dorchester Street, South Boston, Mass. Prices will probably range about the same as heretofore.
H. B. Stratton, } N. E. Camp-
J. C. Tucker, } Meeting
S. Martin, } Committee. The New England Conference
Will hold its next annual session in connection with the camp-meeting which is to be held at South Lancaster, commencing Aug. 27. Each church should see that its delegates are appointed and on the ground the first day of the meeting. Let the church officers of each church see that their reports are sent at once to the secretary, [M. Wood, Corner of K. and Emerson Streets, South Boston, Mass. Also let each S. B. treasurer see that the S. B. pledges are paid in each church as far as convenient, so that the money may be paid in to the Conference treasurer on, or before, the time of the camp-meeting.
S. N. Haskell, } N. E.
H. B. Stratton, } Conf.
A. W. Smith, } Com. The Maine Conference will hold its next annual session in connection with the camp-meeting at Skowhegan, one mile above Pishon's Ferry, where it was held last year, commencing Sept. 3, 1874, and holding over the 7th. Let all of our churches and companies where S. B. is organized send their delegates to this Conference, and let all see that their S. B. is paid up to the last quarter. Let the S. B. treasurers see that their quarterly reports are sent to the State Conference secretary, Timothy Bryant, North Jay, Me., in season, so that we may have a correct report of the financial standing of the Conference. We want to see a general gathering of the brethren and sisters on the old camp-ground this fall. Let no one stay at home that possibly can attend.
J. B. Goodrich, } Maine.
G. W. Barker, } Conf.
Wm. Morton, } Com. The Maine T. & M. Society will hold its next annual meeting on the camp-ground in Skowhegan, Sept. 3–7. Dist. No. 1 will hold its next quarterly meeting in connection with the annual meeting. Let all see that their reports are sent in in season, so that a full report can be made of all that has been done for the last quarter. District Nos. 2 and 3 should hold their quarterly meetings at least two weeks previous, and their reports be sent to the State secretary.
J. B. Goodrich, Pres. The N. Y. and Pa. Conference will hold its next annual session in connection with the camp-meeting at Kirkville, N. Y., Sept. 10–14, 1874. Systematic Benevolence should be rearranged and delegates appointed for the Conference in season so that they may all be on the ground the first day of the meeting. There should be a special effort made to have each church in the Conference represented either by delegate or letter, as the Conference records will probably be revised and churches standing on the records and failing to report at this meeting may be dropped. We hope to see a general attendance at this meeting in accordance with the suggestions of Bro. Butler. Let not home cares unnecessarily detain any. Make a sacrifice, if need be, to be present, and then expect to meet the Lord there.
P. Z. Kinne, } N. Y.
B. L. Whitney, } Conf.
S. N. Walsworth, } Com. The annual meeting of the N. Y. and Pa. T. & M. Society will be held in connection with the camp-meeting at Kirkville, Sept. 10–14, 1874.
P. Z. Kinne, Pres. The Appointment for Ohio Camp-meeting and Conference in next paper. Quarterly Meetings in Minnesota.
At Medford, ................................ Aug. 22, 23.
Wasioja or Concord, ......................... “ 29, 30.
(Where Bro. Vankirk may appoint.)
Kenyon, ...................................... Sept. 5, 6.
Pine Island, .................................. “ 12, 13.
Greenwood Prairie, ........................... “ 19, 20.
Maiden Rock, Wis., ............................ “ 26, 27.
Providence permitting, I will be present.
Stephen Pierce. The Maine T. & M. Society of Dist. No. 2 will hold its next quarterly meeting at Allen's Corner, Deering, Aug. 22 and 23. We expect to enjoy the labors of Eld. J. B. Goodrich. Let all send their reports to me at least one week before the meeting.
Will E. Morton, Director. Quarterly meeting of the church of Pontiac, Ill., Aug. 8 and 9. Will Bro. R. F. Andrews attend?
J. W. Marsh. Decatur, Neb., ................................ Aug. 15, 16.
H. Nicola. Mankato, Minn., ............................... Aug. 15, 16.
Hutchinson, .................................... “ 22, 23.
Litchfield, ..................................... “ 29, 30.
There will be opportunity for baptism, for any who may desire it, at each of these meetings.
Harrison Grant. Quarterly meeting of the T. & M. Society of Missouri and Kansas, Dist. No. 7, at Nevada, Vernon Co., Mo., Sept. 4–6. We earnestly desire all who can to come to this meeting. We expect Eld. J. H. Rogers to be with us. We would also invite all the scattered brethren who wish to take a part in this great work to meet with us.
J. F. Klostermyer, Director. Quarterly meeting of the Iowa and Nebr. T. & M. Society, Dist. No. 2, at Marion, Linn Co., Iowa, Aug. 15 and 16. All the members are requested to report.
J. T. Mitchell, Director. Quarterly meeting, Dist. No. 4 of T. & M. Society of Iowa and Nebraska, Aug. 22, 23, at Brighton. Those wishing to pay on their pledges to the various institutions and papers can find a list of their pledges at this meeting. Hope all will do their duty in reporting so as to be ready in time.
W. G. Bralliar, Director. Quarterly meeting for the church at Dell Prairie, Wis., in the lower school-house on the Prairie, Aug. 22, to continue over first-day if there should be preaching.
Geo. C. Tenney. Quarterly meeting of the Rockton church, Ill., Aug. 15 and 16. Other churches are invited, and it is desirable that all members of the Rockton church living at a distance should report themselves by letter.
Shubuel Pease, Clerk. The Iowa T. & M. Society of Dist. No. 3, will hold a meeting at Washington, Washington Co., Aug. 15 and 16, 1874. We hope all will be present that can with their reports. Each one will have to do his part to make this meeting a success.
J. W. Adams, Director. General quarterly meeting of the Iowa and Nebraska T. and M. Society at Knoxville, Iowa, August 29 and 30. Let each director see that his district is properly represented. Hope there will be a general rally at this meeting, and that the blessing of God may attend it.
H. Nicola. The Sabbath Made.
By Uriah Smith
IN conversation on the Sabbath question not long since, this objection was offered: Mark 2:27, says the Sabbath was made; and as moral duty grows out of our nature, therefore the Sabbath is not a moral obligation. Please explain this to us through the REVIEW. L. B. ANSWER. The idea of setting apart a portion of our time for the honor and worship of our Maker grows as much out of our nature as the idea of having no other Gods before him. The rest of God at creation, and his subsequent acts in reference to the seventh day, made the Sabbath so far as designating what portion of the time, and what day should be so devoted. Therefore we say that the Sabbath law expresses moral obligation as much as the rest of the decalogue, and God made no mistake when he classed it with laws of that nature, and assigned it its place in the very bosom of a moral code. But suppose we grant what the opponent claims, that the Sabbath is wholly positive, resting only on arbitrary enactment, how does that relax our obligation to keep it? If God makes a positive enactment for all people and for all time, are we not bound by it? And the Sabbath can be shown to possess just these characteristics: it is of universal obligation, and immutable and perpetual in its nature. It is primary law, not secondary growing out of man's relation to God as a sinner. It was instituted in Eden. It was not suspended upon any conditions, nor bounded by any limitations. The reasons upon which it rests are plainly stated; and those reasons are as good for the world to-day as they were for Adam or for Israel. U. S. No Paper Next Week.
By Editor
To give the laborers in this Office opportunity to attend the Camp-meeting, no paper will be issued next week. Conveyance to Camp-Ground.
The omnibus and hacks of this city will convey passengers and baggage between the camp-ground and city at the following rates: Passengers, 25 cts. each; trunks, 10 cts. each. REMEMBER the commencement of next term, Monday, Aug. 24. The “Good Things” of Chicago
The “Good Things” of Chicago, has changed its form to magazine style, and is to be published monthly. The Bible Banner Changes Ownership
The Bible Banner, of N. Y., city has become the property of Eld. A. S. Phelps, by whom it will hereafter be published, he having purchased it of H. A. King for two thousand dollars. Questions About Sabbath Breaking
By C. S.
A singular communication signed “Several Readers of the Review,” asks if we think breaking the seventh-day Sabbath is committing sin enough to consign us to destruction eternally, and whether we think any one has ever lived, except the Master, who has perfectly kept the commandments, and whether it is any worse to break the fourth than any of the others. Breaking the Sabbath after the mind has been enlightened as to its claims, is sin; and, if persisted in and unrepented of, will bring its sure results; for the wages of sin is death. Paul says that all have sinned; but Christ is provided to forgive our sins, if we confess them, 1 John 1:9, and cease to practice them. Isa. 55:7; 1 John 2:1. 1. If the last question is designed as an excuse for not keeping the Sabbath it betrays a lamentable state of both the understanding and the conscience in reference to the law of God. A violation of any one of the commandments, makes us law breakers. But to say that because breaking any particular commandment is no worse than breaking others, therefore we will not try to keep that commandment—such a course will be found in the great day of accounts to be the top twig of folly. C. S. Information Wanted.
By Uriah Smith
Will the following persons please give us their post-office address: Ruth Reynolds, M. E. Reynolds, P. Underwood, and Manna Swan? It is necessary for us to know these P. O. addresses before we can make out their certificates of stock the S. D. A. Educational Society. Will L. M. Ward inform us how much he has pledged to this Society?
U. Smith, Sec. A Sign of the Times.
By Roswell F. Cottrell
“MR. BEECHER, in a sermon last Sunday, alluded to those who still believe that the world was created in six ordinary days. He said that such individuals were twin brothers of the oldest mummies in Egypt, and that the mummies were the best men of the two sorts. He said that the Biblical teachings regarding the history of the race, the creation, and on astronomy, had been totally refuted by incontrovertible scientific facts.” The above paragraph is taken from a public journal. I cannot vouch for its truth. But if these are the words of a professed Christian, and an eminent minister of the gospel, the perils of the last days are certainly upon us, when iniquity was to abound and men should depart from the faith, giving heed to seducing spirits. When “the oppositions of science, falsely so called,” are heralded from the pulpits of the leaders of the public mind, what can be the result, but that ungodliness shall increase till there shall be nothing to stay the avenging vials, the seven last plagues? To the Churches in Maine.
By Timothy Bryant
I SEE by the last REVIEW that our Conference is to be held in a little over five weeks. I would here state that the blanks for the various reports have been sent to all the churches. If any have failed to receive them, they should address me immediately, at North Jay, Me., giving their name and address, and blanks will be forwarded. These blanks should be filled and forwarded so that they will reach me within four weeks from this date. TIMOTHY BRYANT, State Conf. Sec.
North Jay, July 27, 1874. Appointment for Eastern Camp-Meetings.
VERMONT, ……………… Aug. 20–24, 1874.
NEW ENGLAND, ………… " 27–31, "
MAINE, …………………… Sept. 3–7, "
NEW YORK, ……………… " 10–14, "
OHIO, …………………… " 17–21, "
INDIANA, ……………… " 24–28, " To Correspondents.
By Uriah Smith
C. CHAFFEE: If the overthrow of the papacy in 1798, was the deadly wound, as we think is beyond question, it seems equally evident that the restoration of the papacy in 1800, though not to all its former greatness, was the healing of the deadly wound. We think Rev. 13 : 8 refers to the beast before the deadly wound was given. A. R. WEEKS: The law of commandments contained in ordinances we understand to be the ceremonial or typical law of the former dispensation, while the ten commandments are the moral law or constitution of God's government. The law of adoption under the new covenant is to accept Christ; for then we become Abraham's seed and heirs according to the promise. Gal. 3 : 29. Let Acts 4 : 19 modify Rom. 13 : 1. When the laws of the land conflict with the law of God, God's law is to be obeyed in preference to any other. G. W. MITCHELL: We do not think it consistent for S. D. Adventists to pay out their means for life insurance.