p. 183 | Review and Herald, Vol. 43, No. 23. (5/19/1874)

Atonement

By J. H. Waggoner

Atonement.—No. 15.

Much controversy might have been avoided among writers on theology if the proper distinction had been regarded between the death of Christ and the atonement. In view of this distinction, which we propose to notice, we have avoided the expression, “vicarious atonement.” We firmly hold that the death of Christ is vicarious. This the Scriptures abundantly teach. The word vicarious being generally used in the strict sense of substitution is properly applied to the death of Christ, as in his death he stood in the sinner’s stead, and suffered just what the law demanded of the sinner, the loss of his life.

But the atonement is the work of a priest, and it is not anything which the law required of the sinner, because it is something which it is utterly impossible for the sinner to make. A sinner may die for his own sins and thereby meet the demands of justice, but he is then lost, and no atonement is made for him. The action of the priest is not strictly in the sinner’s stead, for what he does is entirely outside of what the sinner was required to do or could do, and hence his action is not properly vicarious. As long as the distinction is lost sight of between the death of the offering and the work of the priest in making the atonement, so long must the expression “vicarious atonement” mislead the mind, and, to avoid erroneous impressions, it is well to discard its use.

When any one brought an offering, he was required to lay his hand upon its head; if the people had sinned, the elders of the congregation were required to lay their hands upon the head of the offering; but in every case the priest made an atonement. See Lev. 4: 20, 26, 31, 35; 5: 6, 10, 16, 18; 6: 7; 16: 30, 32, and others. “When a ruler hath sinned . . . he shall bring his offering, a kid of the goats, a male without blemish; and he shall lay his hand upon the head of the goat, and kill it in the place where they kill the burnt offering before the Lord; it is a sin offering. . . . And the priest shall make an atonement for him.” Lev. 4: 22–26. Three things in this work we notice in their order: 1. He shall lay his hand upon the head of the offering. 2. He shall kill it. 3. The priest shall make an atonement. Here it is plainly seen that the killing of the offering and making the atonement are distinct and separate acts; and we shall find that in every case where a sin offering was brought to the priest, he took the blood to make an atonement, according to the word of the Lord: “For the life of the flesh is in the blood; and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that maketh an atonement for the soul.” Lev. 17: 11.

Of the ceremony of laying hands upon the head of a sin offering, Rollin, in his remarks on the religion of the Egyptians, says:—“But one common and general ceremony was observed in all sacrifices, viz., the laying of hands upon the head of the victim, loading it at the same time with imprecations, and praying the gods to divert upon that victim all the calamities which might threaten Egypt.” Thus we see that the idea of substitutionary sacrifice, or vicarious death, was not confined to the Hebrews, but was recognized wherever the efficacy of sacrifices was acknowledged, which must have been revealed immediately after the fall of man.

In Lev. 16 is given the work of the high priest on the day of atonement, which typified the work of our High Priest and Saviour. On the tenth day of the seventh month, the high priest made an atonement for all the people. The Lord fixed it as a statute, “to make an atonement for the children of Israel, for all their sins once a year.” Verses 29, 34. First, he made an atonement for himself and for his house, that he might appear sinless before God when he stood for the people. But this first act did not typify anything in the work of Christ, for Paul says he was separate from sinners, and therefore need not offer for himself. Heb. 7: 26, 27. As the high priest entered the most holy place on the day of atonement, it will be necessary to take a brief view of the sanctuary to understand this work.

The book of Exodus, commencing with chapter 25, contains an order from the Lord to make him a sanctuary, with a full description thereof, together with the formula for anointing the priests and inducting them into their office. The sanctuary was an oblong building, divided into two parts; the first room was called the holy, which was entered by a door or vail on the east side. The second part was called the most holy, which had no outside entrance, but was entered by a door or vail at the back or west end of the holy, called “the second vail.” The articles made and placed in the sanctuary were an ark of wood overlaid with gold, and a mercy-seat, which was the cover of the ark. On the mercy-seat were made two cherubim of gold, their wings shadowing the mercy-seat. In the ark were placed the testimony, or tables of stone, containing the ten commandments. See Ex. 25: 16–21; 31: 18; 1 Kings 8: 9. The ark was put into the most holy place of the sanctuary, and was the only article put therein. In the holy place, or first room, were the table of show-bread, the golden candlestick, and the altar of incense.

When the commandment was given to make the sanctuary, the object was stated by the Lord, that he might dwell among them. A holy dwelling-place, or dwelling-place of the Lord, is given as the signification of the word sanctuary. In accordance with this design, the Lord said he would meet with the high priest above the mercy-seat, between the wings of the cherubim, there to commune with him of all things that he would give him in commandment unto the children of Israel. Ex. 25: 22. But by other scriptures we learn that he would meet with them there, in the most holy place, only once a year, to wit, on the tenth day of the seventh month, which was the day of atonement. He promised also to meet with them at the door of the tabernacle of the congregation, or holy place, where there was a continual or daily offering. Ex. 29: 42, 43; Heb. 9: 6, 7. Let it be borne in mind that although the glory of God was to abide in the sanctuary, it was manifested only in two places as specified: at the door of the holy where the table and candlestick were set; and in the most holy, above the ark, over the wings of the cherubim. Sometimes the glory of God filled the whole sanctuary; but when that was the case, the priests could not go in to minister. See Ex. 40: 34, 35; 1 Kings 8: 10, 11; 2 Chron. 5: 13, 14; 7: 1, 2. These few facts are sufficient to guide us in our examination of the atonement; and the reader is requested to examine them with care, and get them all well fixed in the mind.

Having made an atonement for himself, the high priest took two goats from the people, and cast lots upon them, one to be chosen for a sin offering, the other for a scapegoat. The goat upon which the Lord’s lot fell was then slain, and the priest took its blood and went into the sanctuary and sprinkled it upon the mercy-seat and before the mercy-seat, in that manner making an atonement for the children of Israel, by blotting out their sins and removing them from the presence of God. That this was the true idea and intent of that work we learn from verses 15–19, wherein it is not only said that the priest made atonement for the children of Israel, but that he also made atonement for the holy places, cleansing them and hallowing them from the uncleanness of the children of Israel. The uncleanness or sins of the children of Israel could never come directly in contact with the holiness of the sanctuary, but only by proxy; for they (the people) were never permitted to enter there. The priest was the representative of the people; he bore their judgment. Ex. 28: 30. In this manner, the sanctuary of God was defiled; and as the blood was given to make atonement, the priest cleansed the sanctuary from their sins by sprinkling the blood upon and before the mercy-seat, in the divine presence.

Thus it is seen that as the priest only made the atonement, so it was made in the sanctuary, and nowhere else. And in the sanctuary no one entered but the priest. This is further proof that the killing of the offering did not make the atonement, but was preparatory to it; for the atonement was made in the sanctuary, but the offering was not slain in the sanctuary.

These things, of course, were typical, and have their fulfillment in the work of the Lord Jesus Christ, the Son of God. That he is a High Priest, and the only mediator in the gospel will be readily admitted; but the order and manner of his service must be determined by the Scriptures. The apostle states that he is a priest after the order of Melchisedec; i. e., a kingly priest on the throne of the Majesty in the Heavens, a minister of the sanctuary and true tabernacle, which the Lord pitched, and not man. Heb. 8: 1. Of course this is the antitype of the earthly sanctuary, of the tabernacle pitched or made by man. He also affirms that if he were on earth, he would not be a priest for the evident reason that the priests of the earthly sanctuary were of the tribe of Levi, while our Lord sprang out of Judah, of which tribe Moses spake nothing concerning priesthood, and of which no man gave attendance at the altar. Heb. 7: 13, 14; 8: 4. This will correct a mistake very often made, that the priesthood of our Lord commenced on earth. If he had entered on the work of his priesthood at his baptism, as has been said, he would have acted with those who were types of himself; and if as a priest he had officiated in the temple, it would have been to make offerings typical of his own. J. H. WAGGONER.

The New Swiss Reformation.

By E. W. Bacon

GENEVA, January 12, 1874.

I came home yesterday from a visit to Father Hyacinthe’s, feeling somewhat as Christian did in the Pilgrim’s Progress when the Interpreter had shown him the man in the cage. There sat next me at the family dinner-table a mild-spoken gentleman, with an expression of patient suffering on his face, who looked as if he might be sixty years old; he is really forty-two. Persecution and imprisonment at the hands of the Holy Inquisition have consumed his strength, and left lasting marks upon his person. And yet this man is in regular standing as a high prelate of the Church of Rome. His crime has been that he has faithfully followed the teachings and example given him twenty-eight years ago by Pope Pius IX, at the beginning of his pontificate.

His name is Domenico di Panelli, and his title is that of Archbishop of Lydda (Palestine), in partibus infidelium. He is a native of Naples, but was drawn with a boy’s enthusiasm into the train of the liberal young Pope Pius. His social standing and family influence gave him a place at the papal court. When the storm arose in 1848, and the Pope was obliged to take refuge from his subjects in a fortress of the tyrant of Naples, Panelli followed his fallen master to Gaeta. He returned thence to Rome, to see all the hopes of reformation in church and State which had brightened the dawn of this memorable pontificate clouded over, and the terrified pope given up helpless into the hands of the Jesuits.

Asking himself whither he could turn, in hope of a purer church, it was not strange that he should look anxiously toward the East. He went back to the original fountain of Christianity at Jerusalem, and sought admission into the Greek Church. He devoted himself to learning the Greek and Arabic languages so as to be able to preach in them. He rose to the highest rank in the clergy, being made archbishop. He labored in Jerusalem, in Lebanon, in Constantinople. But it will be no wonder to American Protestants that he felt disappointed of what he had sought in the Greek Church. Seductive promises and assurances were sent to him and to others from Rome—always ready to compass heaven and earth to make one proselyte—and under the pressure of these he returned, bringing with him an eminent Greek prelate, Archbishop Eusevidis, of Nablous, by whom he had been consecrated to the episcopacy, and who was afterward one of the resolute minority in the Vatican Council, on the question of infallibility.

He was received by the Latin Church to the same rank and dignity which he had held in the Greek; for Rome does not question the validity of Greek ordination. Instead of being the Greek Archbishop of Lydda, he is now the Catholic Archbishop, under the Greek rite. But he found himself on returning to his native country and to Rome, in the hands of those whose tender mercies are cruel. Rome, it is said, never forgives nor forgets. He was recommended to make a “retreat” for a month in the Dominican Convent. After the month had ended, the Superior found him preparing to leave. “So you are proposing to go out into the city?” “Certainly, Father; I trust you have no objection to it.” “But could I not send for you to have your commissions executed?” “Thank you, no. I prefer to go myself, if you do not object.” “Hm! ha! The Holy Father loves you very much; you shall be well cared for amongst us.”

The truth opened upon his mind. He was a prisoner. All his requests for liberty to communicate with the world were politely evaded or refused, until one day, when to his surprise, instead of a denial he received a consent. He took his leave of the convent and went as far as the outer door, on opening which he found gens d’armes waiting for him on either hand. He was seized, placed in a carriage, whirled away to a jail, and ushered into an ante-chamber of it, into the presence of the jail officials and certain Dominican monks. The distresses of the previous weeks, the gloomy facts and worse uncertainties of his present situation, and the shock of seeing the irons produced with which he was to be fettered, were too much for his bodily strength. He sank helpless to the floor. Instead of bestirring themselves to get the sufferer a drop of water, the by-standers broke out into a brutal laugh.

It gave one a strange feeling to hear such a story of suffering and cruelty from the lips of a meek Christian clergyman—telling it over, in his broken French, with great dramatic expression and gesticulation. It seemed like a leaf out of an old chronicle of the cruel days before the Reformation—such as we see illustrated in the dungeons and oubliettes of many an old castle, and in the infernal torture-chambers of Nuremberg and Ratisbon and Venice. And yet this was in the year of grace 1863. Nowhere but in Rome have the usages of those bloody days dared to linger and affront the eyes of this generation!

The poor man came out of his imprisonment wrecked in health, and plundered of all his property, even to the crosier and cross and miter of his office. It is only within a few weeks that he has placed himself, as timidly and cautiously, as one who is haunted by suspicious enemies, in communication with those in ecclesiastical position at Rome who are in confidential communication with the Swiss Catholic Reformers. I need not assure you that he has been received, as soon as they have fully satisfied themselves about him, with a most thankful welcome. Their salutation to him has been that of Cornelius the centurion to Peter: “Thou hast well done that thou hast come.” His presence enables them to complete their ecclesiastical organization. Rome may anathematize and excommunicate; but Rome believes in “the indelibility of orders,” and she cannot disown the validity of his episcopal acts. Of course he will have no status in the National Catholic Church of Switzerland until after due election by clergy and people and approval by the government. But already he has begun to render episcopal services. A candidate for the priesthood, who has long waited for this opportunity, has been privately admitted to the minor orders; and at the close of the mass at St. Germain’s, yesterday morning, the Archbishop of Lydda pronounced the episcopal benediction.

If the lives of this group of clergy who have gathered about Hyacinthe, and whose number is growing every week, could be written down, what a strangely interesting book they would make! I am glad to say that one of them has already written down his reminiscences, and published them under the title, “Souvenirs d’un Missionnaire.” [Missionary, in the Roman Catholic dialect, means Revivalist.] And when the Abbé Marchal’s book, with its personal anecdotes and strange experiences, in church and battle-field, in France, Italy, Algiers, in the trenches at Metz, and the Reformation in Geneva, comes to be translated and printed, as I trust it soon will be, you will have an interesting glimpse of life in the Roman priesthood.—E. W. Bacon.

Time for Bible Study and Repentance

He who cannot find time to consult his Bible will one day find that he has time to be sick; he who has no time to pray must find time to die; he who can find no time to reflect is most likely to find time to sin; he who cannot find time for repentance will find an eternity in which repentance will be of no avail.

Obituary Notices.

“Blessed are the dead which die in the Lord from henceforth.”

Died, at Soldier Valley, of lung fever, April 31, 1874, Minnie May, the adopted daughter of Joseph and Mary Miles, aged one year and three months. We laid her down in hope, to sleep in her little grave until the voice of the Archangel shall call her from the land of the enemy. J. W. McWilliams.

Died, April 30, 1874, at the residence of Eld. Rufus Baker, Mackford, Wis., of quick consumption, my mother, Olive M. Patten, aged 55 years. Remarks by Eld. Baker. Simon Patten.

Died, in Heckter, Potter Co., Pa., John Sawyer, aged 66 years. He embraced the Sabbath of the Lord in 1858, and died in hope of eternal life when the Lifegiver comes. Funeral discourse by the writer, from Rev. 22 : 12. J. S. Stocum.

Died, in Saginaw Co., Mich., Feb. 22, 1874, of consumption, our young sister Vanora Pangburn, in the 16th year of her age. Few of her age loved the truth more. She bore her sickness with great patience. She was much concerned to know that nothing was left undone in the work of preparation, and rests in hope of a part in the first resurrection. We would say to the young, Be ye also ready. C. Stoddard.

Iowa and Nebraska Conference

Appointments.

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.

Iowa and Nebraska Conference.

The Iowa and Nebraska Conference will hold its next annual session in connection with the camp-meeting which is to be held at Newton, Jasper Co., Iowa, June 4–9, 1874.

Let all the churches and companies of brethren, where Systematic Benevolence is organized, send their delegates to the Conference according to this ratio: “Each church to the number of twenty members or under shall be entitled to one delegate, and one delegate for every additional fifteen members.”

We extend a hearty invitation to Bro. and sister White to be present with us at this meeting. H. Nicola, J. H. Morrison, } Iowa & Neb. R. M. Kilgore, } Conf. Com.

Illinois Camp-Meeting.

The Illinois Committee announce that the camp-meeting for that Conference will be on the farm of Bro. Alfred Hobbs, seven miles south of Somonauk on the C. B. & Q. R. R., and one mile from Sheridan, on the Fox River branch of the C. B. & Q. R. R. in La Salle Co., the same spot upon which it was held three years ago this coming June. It will be held June 11–16, 1874.

Illinois Conference.

The next annual meeting of the Illinois Conference of Seventh-day Adventists will be held one mile south-east from Sheridan, LaSalle Co., Ill., in the grove of Bro. Alfred Hobbs, June 11–16, in connection with our camp-meeting; the same grounds we occupied three years ago. Sheridan is situated on the Fox River branch of the C. B. and Q. R. R. Those coming from the north-east will come via Aurora and Sheridan. Those coming from the north and north-west will come by way of Mendota and Somonauk, where they will be met with teams on the 10th, and carried to the ground. All who design coming this way are requested to drop a line to Geo. Foreman, Northville, LaSalle Co., Ill., and they will be met. Those coming from the west on C. R. I. and P. R. R. will change at Ottawa; thence north to the ground. Trains will stop on the edge of the ground for the accommodation of passengers. Straw will be furnished free. Hay and grain for horses and provisions at reasonable rates. Let the churches all be represented. We would name Sunday, May 31, as the day for them to meet to elect their delegates and re-arrange their S. B. and give attention to any other matters that should be attended to before camp-meeting and Conference. We extend to Bro. and sister White a pressing invitation to attend. R. F. Andrews, for Committee.

Wisconsin Conference.

The Wisconsin Conference will hold its next annual session in connection with the camp-meeting at Lodi, commencing June 18, 1874. Delegates should be on the ground the first day of the meeting. Come prepared to stay until the close. It will be necessary to have a fund to pay the expenses of the camp-meeting. The brethren are invited to send one dollar each, for this purpose, to the Conference treasurer, Wm. Kerr, Monroe, Green Co., Wis. Let all the friends of the cause make a special effort to attend this meeting. Come up to this feast of the Lord the day previous, prepared to spend the entire time in seeking God.

Systematic Benevolence should be reorganized by each church and delegates elected, that there may be uniformity throughout the Conference. P. S. Thurston, E. O. Hammond, } Executive O. A. Olson, } Committee.

The Iowa and Neb. T. & M. Society will hold its next annual session at the time of the camp-meeting, June 4–9, 1874. All the delegates and as many of the members as possible should be sure to attend, as officers for the ensuing year are to be elected and other important matters pertaining to the interest of the society to be considered. H. Nicola, Pres. Iowa & Neb. T. & M. Society.

The Illinois T. and M. Society will hold its next annual meeting in connection with the Conference and camp-meeting to be held near Sheridan, LaSalle Co., Ill., June 11–16. We hope for a very general attendance, as this will be a meeting of importance to the Society. Officers will be chosen for the ensuing year, and other matters of general interest will have to be attended to. R. F. Andrews.

The T. and M. Society of Wisconsin will hold its annual session in connection with the camp-meeting at Lodi. We hope the district secretaries will send their reports to Mattie Babcock, Monroe, Green Co., at least one week before the camp-meeting. P. S. Thurston, Pres. T. and M. Society.

Quarterly meeting of the church of Mount Hope, Grant Co., Wis., May 30 and 31, 1874, commencing at 10 o'clock A. M. Brethren and sisters from Sand Prairie and Waterloo are invited. Preaching is expected. William Proctor.

Princeville, Ill., the first Sabbath in June, 1874. Let all the scattered friends of the cause try to meet with us. C. H. Bliss.

Bradford, Chickasaw Co., Iowa, Sabbath and first-day, May 30 and 31, 1874. Should be glad to see the friends of Rockford, Horton, and Fredericksburg, at this meeting. C. A. Washburn.

Monthly meeting, Tuscola Village, Sabbath and first-day, June 6 and 7. Cannot Bro. A. S. Hutchins meet with us? J. L. Miller.

The next Quarterly meeting of the T. and M. Society, Dist. No. 3, will be held at Mannsville, N. Y., Sabbath and first-day, May 23 and 24. The monthly meeting for Jeff. Co. will be held in connection. We hope to see a general gathering. We solicit the presence of Bro. and sister Hoxie from Orwell.

Quarterly meeting of the Tract and Missionary Society of Dist. No. 1, Wis., will be held in connection with the quarterly meeting of the Little Prairie, Johnstown, Raymond, and Oakland churches, at Oakland, June 6 and 7, 1874. Meeting will commence Friday evening. The several librarians are requested to send the reports to the district secretary before the meeting. It is desired that all who have unpaid pledges to the Tract and Missionary Society which are payable the first of June will come prepared to pay them. Let us be prompt and act well the part we bear in this great and noble work. A. Olson, Director.

Quarterly meeting of the Tract and Missionary Society, Dist. No. 3, Wis., will be held in connection with the quarterly meeting of the Mt. Hope church, May 30 and 31. Let us have a full report of labor done during the quarter. Blanks will be furnished so that all can report to the secretary. It is desired that all who have unpaid pledges to the Tract and Missionary Society, which are due the first of June, will come prepared to pay them, and those that cannot attend can send it in, so that we be not behind in the work of the Lord. A. D. Osborn, Director.

Quarterly meeting of the church at Oakland, Mich., May 30 and 31, 1874. The T. & M. Society will meet at this time. Bro. Lamson is expected. Those coming on the Bay City R. R. from the north should stop at Goodson Station on Friday P. M. Teams will be waiting. R. McConnell, Director.

I will meet with the Monroe Center church, May 30, and hold a T. & M. meeting on first-day, May 31. I earnestly request that all the scattered ones in Antrim and Grand Traverse Counties be there. John Trotman, Director.

Quarterly meeting of the Liberty Pole, Wis., church the first Sabbath and Sunday in June. The brethren and sisters of adjoining churches are requested to attend. Will some of our ministers try to meet with us? Milton Southwick.

The next general quarterly meeting of the N. Y. and Pa. T. and M. Society will be held at Niles Hill, Allegany Co., N. Y., May 30, 31, 1874. A full attendance is desired. P. Z. Kinne.

Marshall, Sabbath, May 23, 1874. M. B. Miller.

General quarterly T. and M. meeting with the church at South Norridgewock, Maine, June 13, 14. Dist. No. 1 will hold its next quarterly meeting in connection with the general quarterly meeting. Districts No. 2 and 3 should hold their quarterly meetings at least one week previous, and let each member of the Society see that their reports are sent in, so that we may have a full report of what has been done. Members of Dist. No. 1 will send in their reports to Thomas S. Emery, Cornville, Maine; Dist. No. 2, to Willie E. Morton, Allen’s Corner, Cumberland Co., Me.; Dist. No. 3, to P. A. Clough, Smyrna Mills, Aroostook Co., Me. J. B. Goodrich.

Quarterly meeting of the Maine T. and M. Society of Dist. No. 2 at Allen’s Corner, Deering, Me., June 6 and 7. Send your reports to me at Allen’s Corner by June 1. Let all attend this meeting, and those who are behind on their pledges come prepared to pay up. We hope that Bro. Goodrich will arrange so as to attend these meetings. Will E. Morton, Director.

There will be a monthly meeting held with the church at South Norridgewock, Me., commencing Sabbath evening, June 13, and holding over first-day. We hope to see a general gathering of the friends of the cause at this meeting. Let all come to work. J. B. Goodrich.

Quarterly meeting for Newton and Burlington, Mich., at Newton, May 30, 31. A two-days’ meeting. Our sister churches are requested to meet with us. Quarterly meeting of the T. & M. Society, Dist. No. 3, will be held at this time. Ambrose White.

Western Camp-Meetings.

MISSOURI AND KANSAS, at Lee’s Summit, Jackson Co., Mo., May 28 to June 2, 1874. IOWA, at Newton, Jasper Co., June 4–9, " ILLINOIS, at Sheridan, La Salle Co., June 11–16, " WISCONSIN, at Lodi, Columbia Co., June 18–23, " MINNESOTA, at Medford, June 25–30, "

James and Ellen White’s Address

The P. O. address of Eld. James White and Ellen G. White, is, until further notice, Oakland, Cal.

Ladies’ Temperance Union Prayer Meetings

The “Ladies’ Temperance Union,” of Adrian, Mich., request that on Thursday of each week, commencing with the last Thursday in May, at 3 o’clock P. M., prayer-meetings be held by all the other temperance unions throughout the nation.

A New Volume.

By Editor

The present volume of the REVIEW is drawing near its close. Three more numbers will complete it. It has been sent to many readers by the liberality of their friends who have thus signified their desire that those to whom they have sent the paper should become interested in the great truths which it promulgates. We trust that such will be the result, and that many who have been reading the past volume on trial, will conclude to become permanent subscribers.

Spiritualism.

By Editor

A SERIES of important and interesting articles on Spiritualism, for which we have not found room in the present volume of the REVIEW, will be given in the next volume.

To the Friends of the Cause in Michigan.

By Michigan Conference Committee

We need two or three forty-foot tents for this Conference this summer. Will the elders and directors see that all have the privilege of doing something for this purpose, and forward the same to Addie Merriam, Battle Creek, Treasurer of the Michigan Conference.

Mich. Conf. Com.

New Tent for Wisconsin.

By E. O. Hammond

We learn from the treasurer that only three churches have responded to the call made in Review No. 16 by the president of our Conference for means to purchase a new tent. We hope those churches and bodies of S. D. Adventists who have not moved in this matter will do so immediately, and let the money raised be sent so as to reach the treasurer by the 5th of June. Brethren, let us not be negligent in matters pertaining to the cause of God, lest the curse of Meroz rest upon us.

In behalf of the committee, E. O. Hammond.

Books, Pamphlets, Tracts, &c.,

ISSUED BY THE SEVENTH-DAY ADVENTIST PUBLISHING ASSOCIATION, AND FOR SALE AT THIS OFFICE.

Hymn Book. 320 pp. Hymns, 96 pp. Music. $1.00.

The History of the Sabbath and First Day of the Week. By J. N. Andrews. Enlarged. 528 pp. $1.25.

Thoughts on Daniel. By U. Smith, $1.00. Condensed paper edition, 35 cts.

Thoughts on the Revelation. By U. Smith. $1.00.

The Nature and Destiny of Man. By U. Smith. 384 pp. $1.00. Paper 40 cts.

The Constitutional Amendment: or, The Sunday, The Sabbath, The Change, and The Restitution. A Discussion between W. H. Littlejohn and the editor of the Christian Statesman. Bound, $1.00; Paper, 40 cts. First Part, 10 cts.

Life Incidents, in connection with the great Advent Movement. By Eld. James White. 373 pp., $1.00.

The Spirit of Prophecy, Vol. I. By Ellen G. White; 416 pp. Vol. II. will be ready soon. Each $1.00.

Autobiography of Eld. Jos. Bates. 318 pp. $1.00.

Sabbath Readings for Youth and Children. 400 pp., 60 cts. The same in five pamphlets, 50 cts.

Appeal to Youth; Address at the Funeral of Henry N. White. Muslin, 40 cts. Paper covers, 10 cts.

The Game of Life (illustrated), Satan playing with man for his soul. In board, 50 cts.; in paper, 30 cts.

Hymns and Spiritual Songs for Camp-meetings and other Religious Gatherings. Compiled by Elder James White. 196 pp. Bound 50 cts., paper 25 cts.

Appeal to Working Men, etc. By Eld. Jas. White. 172 pp. Bound, 40 cts., paper, 25 cts.

The United States in Prophecy. By U. Smith. Bound, 40 cts., paper, 20 cts.

The Advent Keepsake. Muslin, 25 cts.; gilt, 40 cts.

A Solemn Appeal relative to Solitary Vice, etc., edited by Eld. Jas. White. Muslin, 50 cts.; paper, 30 cts.

Progressive Bible Lessons for Children. By G. H. Bell. 228 pp. Bound, 35 cts., paper covers, 25 cts.

Sermons on the Sabbath and Law embracing an outline of the Biblical and Secular History of the Sabbath for 6000 years. By J. N. Andrews. 25 cts.

Discussion on the Sabbath Question, between Elds. Lane and Barnaby. 25 cts.

History of the Doctrine of the Immortality of the Soul. By D. M. Canright. 25 cts.

The State of the Dead. U. Smith. 224 pp. 25 cts.

Our Faith and Hope, No. 1. Sermons on the Millennium, the Second Advent, the Kingdom, the Judgment, the Time, the Sanctuary, and Saving Faith. No. 2 will be ready soon. 20 cts. each.

Refutation of the Age to Come. By J. H. Waggoner. 20 cts.

The Atonement. By J. H. Waggoner. 20 cts.

The Nature and Tendency of Modern Spiritualism. By J. H. Waggoner. 20 cts.

The Bible from Heaven; a Dissertation. 20 cts.

Review of Objections to the Visions. 20 cts.

Discussion on the Sabbath Question, between Elds. Grant and Cornell. 20 cts.

The Destiny of the Wicked. By U. Smith. 15 cts.

The Complete Testimony of the Fathers concerning the Sabbath and First Day. By J. N. Andrews. 15 cts.

The Ministration of Angels; and the Origin, History, and Destiny, of Satan. By D. M. Canright. 15 cts.

The Three Messages of Rev. 14, and the Two-Horned Beast. By J. N. Andrews. 15 cts.

The Resurrection of the Unjust; a Vindication of the Doctrine. By J. H. Waggoner. 15 cts.

The Saints’ Inheritance, or, The Earth made New. By J. N. Loughborough. 10 cts.

The Sanctuary and Twenty-three Hundred Days. By J. N. Andrews. 10 cts.

Sunday Seventh-day. A Refutation of Mead, Jennings, Akers and Fuller. By J. N. Andrews. 10 cts.

The Seventh Part of Time; a Sermon on the Sabbath Question. By W. H. Littlejohn. 10 cts.

The Truth Found; The Sabbath. By J. H. Waggoner. 10 cts.

Brown’s Review of Gillian on the Sabbath. 10 cts.

Vindication of the True Sabbath. Morton. 10 cts.

The Date of the Seventy Weeks of Dan. 9 established. By J. N. Andrews. 10 cts.

The Seven Trumpets of Rev. 8 and 9. 10 cts.

Matthew Twenty-Four. By James White. 10 cts.

Position & Work of the True People of God under the Third Angel’s Message. Littlejohn. 10 cts.

The Hope of the Gospel: What it Is, and When it will be Consummated. By J. N. Loughborough. 10 cts.

An Appeal to the Baptists, from the Seventh-day Baptists, for the Restoration of the Bible Sabbath. 10 cts.

Milton on the State of the Dead. 5 cts.

Four-cent Tracts: The Two Covenants.—The Law and the Gospel—The Seventh Part of Time—Who Changed the Sabbath?—Celestial Railroad—Samuel and the Witch of Endor—The Ten Commandments not Abolished—Address to the Baptists—The Present Truth—The Second Advent.

Three-Cent Tracts: The Kingdom—The Lost-Time Question—Spiritualism a Satanic Delusion—Infidel Cavils Considered—The End of the Wicked—Much in Little—Scripture References.

Two-Cent Tracts: The Sufferings of Christ—Seven Reasons for Sunday-Keeping Examined—Sabbath by Elihu—The Rich Man and Lazarus—Argument on Sabbaton—Clerical Slander—Departing and Being with Christ—Fundamental Principles of S. D. Adventists—The Millennium—Definite Seventh Day.

One-Cent Tracts: Appeal on Immortality—Brief Thoughts on Immortality—Thoughts for the Candid—Sign of the Day of God—The Two Laws—Geology and the Bible—The Perfection of the Ten Commandments—The Coming of the Lord—Without Excuse—Which Day and God’s Answers.

CHARTS: The Prophetic and Law of God Charts, painted and mounted, such as are used by our preachers, each $1.50.

The two Charts, on cloth, unpainted, by mail, without rollers, $2.50.

The Way of Life. This is an Allegorical Picture, showing the Way of Life and Salvation through Jesus Christ from Paradise Lost to Paradise Restored. By Eld. M. G. Kellogg. The size of this instructive and beautiful Picture is 19x24 inches. Price, post-paid, $1.00.

The Association also publishes, monthly, The Youth’s Instructor, 50 cts. per year, The True Missionary, 50 cts. per year, The Advent Tidende, Danish, $1.00 per year, The Svensk Advent Herald, Swedish, $1.00 per year, and several of the above-named works translated into the Danish, Swedish, French, German, and Holland languages.

Any of the above-named works sent anywhere in the United States, post-paid, on receipt of price.

Address, REVIEW & HERALD, BATTLE CREEK, MICH.

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