2. THAT the atonement is founded in justice is easily shown by an examination of the principles of government, and the effect of sin, and what justice requires when the law is violated.
That government and order is better than anarchy need not be argued; and a government cannot exist without a law and the maintenance of the law. But the penalty gives force to the law, and without a penalty the law is a nullity. The reader is requested to bear in mind the distinction between penalties and mere consequences. Special attention is called to this because it is so often disregarded. No matter what consequences may follow the violation of law, the criminal is not punished until the penalty is inflicted. The judge does not take the consequences into consideration, even though they be more severe than the penalty itself; his office is to see that the penalty prescribed by the law be inflicted. He who violates the law risks both the consequences and the penalty.
Now if it is right and advisable to have government, it is right to inflict penalties upon the violators of law, for in no other way can the government be maintained. One great object of government is the good of its subjects. The same law which punishes the evil-doer secures the rights of the well-doer. Every violation of law is an invasion of the rights of somebody, and if permitted to be constantly repeated without being restrained by proper authority, no rights will be secured.
Transgression of the law insults and abuses the governor, and brings contempt upon the government. This may, at first view, seem to be, comparatively, of minor consequence, but it is of the greatest importance. If the government cannot maintain its own dignity and authority, it cannot maintain the rights of its subjects. Therefore it is the interest of every subject to have the honor and authority of the government maintained. But this can be done only by vindicating the law in the execution of its penalties, in case of transgression. Thus all must agree that sin, or the transgression of the law, ought to be punished.
But an atonement is a remedial system, or a system of salvation; and it is evident that where penalties are rigidly inflicted, there can be no manifestation of mercy. Or, on the other hand, if mercy be shown, if the penalty be not inflicted, then justice is robbed of its due. What method can be devised to reconcile these principles?
We have seen that it would not be right to suffer the law to be violated with impunity and the authority of the government to be disregarded. The criminal might be set free by abolishing the law which proved him guilty, so there could be no further power to punish him. But that would destroy the government, and sacrifice the rights of the innocent to justify the guilty, and so trample all justice under foot. A human governor would be despised if he acted thus; what, then, shall be thought of a system which imputes such action to the government of God? This idea must be dismissed as unworthy of the attention of any lover of truth and justice.
But there is a means by which the authority of the government may be acknowledged and maintained, and mercy be shown also. It is found in conditional pardon. Of course unconditional or indiscriminate pardon is subversive of government, and renders conviction a nullity. Now that pardon, under proper restrictions, may be safely exercised, is seen in that it recognizes (1) the guilt of the condemned. Pardon is inadmissible where there is no guilt. (2) The power of the government. This also is evident, as it would be only a farce to offer a pardon to those whom the government has no power to punish. (3) The justice of the law transgressed. This is nearly parallel with the first reason, for if the law were not just, that fact would extenuate the action of the accused. To pronounce a man guilty is to declare that he has done wrong. In a moral point of view, an unjust law is a nullity, and a prisoner held under it should be released as a matter of justice. But pardon is of favor or mercy. Now, as pardon supposes the guilt of the prisoner, the power of the government, and the justice of the law, in all these it honors the government and vindicates its integrity.
But there are other principles involved. The act of pardon recognizes the claims of law, by recognizing its justice. Thus far, it honors the government. But the question still remains, Are those claims satisfied as well as acknowledged? According to a plain truth before noticed, the sinner ought to be punished; justice imperatively demands it. How then can pardon be granted, and strict justice be administered? In this case, there will arise two conflicting interests, one of sympathy for the accused, leaning toward mercy; the other, strenuous for the integrity of the government, leaning toward justice. How can these principles be reconciled and both parties be satisfied? Here the great difficulty involved in the subject is plainly stated, and there is only one way in which the claims of the law can be fully honored, and pardon be granted at the same time. That is, to make satisfaction to the law by voluntary substitution. If the substitution be voluntary, so that the substitute be satisfied, and the full penalty of the law be inflicted, so that the law and justice be satisfied, all must be satisfied—all conflicting interests and feelings must be reconciled. Let no one say, to oppose this, that such is not the case when pardon is granted in human governments; for these are imperfect, and instead of conforming strictly to justice, they can only hope to approximate it. The interests above referred to are never harmonized in human governments. In these, if the prisoner is punished less than the penalty indicated by the law, then the law is deprived just so much of its due. In such case, justice is not reconciled or vindicated; it is suspended. All must see at a glance that the means herein proposed alone obviates all difficulties.
That in voluntary substitution is found the only means of obviating all difficulties will be apparent when we consider what is implied thereby. (1) It recognizes the claims of the law. For if the law could be shown to be unjust there would be no satisfaction either to justice, or to the condemned, or to his substitute. To satisfy all interests there must be acquiescence in the condemnation, which is a recognition of the justice of the law. (2) It honors the authority of the government. This, of course, would also be done by punishing the condemned one, but then there could be no mercy, no pardon. And the authority of the government is as really recognized by inflicting the penalty on a voluntary substitute, as it would be if the infliction fell upon the offender. But as (3) it dispenses mercy, all the objects of government—justice and mercy, or truth and love—meet in this arrangement. This is precisely the true idea of an atonement: not a thing to be deprecated, as some have vainly imagined; but to be loved and esteemed, as a certain vindication of right and justice, and a beneficent dispensation of love and mercy.
We notice here that the atonement affects our relation to the government in two respects, looking to the past and to the future. To the past, in that it frees from condemnation for past offenses; and to the future, in that it recognizes the claims of the law, thus binding us to future obedience to the law.
By this it will also be seen that the two acts, pardoning the transgressor and abolishing the law, cannot, in any case, be united. For, if the law were abolished, pardon would be out of the question; the offer of it would be mockery and a farce. Nor would justice be vindicated by such a course. It would be trampled down, and the government dishonored. It is very easy to see that an atonement on any other grounds than those herein laid down would be inadmissible in any government which had a due regard for right and justice. Therefore the claim put forth by some religionists that Christ abolished the law of the Father is reproachful to the gospel and to the divine government.
The necessity of an atonement to reconcile the different interests previously noticed is further shown by the evident truth that future obedience will not justify the guilty. Primarily, justification is by law; that is, the law will justify the obedient, and therefore the law must contain justifying principles. But there is a wide difference between justifying the innocent and the guilty. The innocent are always justified by law; the guilty cannot be. While the innocent are justified by the law if they remain innocent, that is, if they continue to obey, the transgressor, who is already condemned, cannot be freed from condemnation of past offenses by future obedience. Present justice may answer a present demand, but it leaves the past unsettled.
Some are so unreasonable or short-sighted as to urge that it cannot justly be required of us to keep a law if it will not justify us. But the law condemns only the transgressor, who ought to be condemned; that he is condemned is his own fault, and not a fault of the law. And if he was at first condemned for violating the law, it cannot be right for him to continue to violate it. The law condemns the thief, and he can only be cleared by pardon; but the granting of a pardon does not release him from obligation to keep the law—it does not leave him free to steal thereafter. This shows the absurdity of the theory of certain religionists who teach that the gospel of Christ absolves from observance of the law of the Father.
Again, the necessity of an atonement in our behalf is shown in the fact that we have no ransom to bring. The demands of government is obedience, and it is perpetual. A suspension of obedience is a break in the moral chain which we cannot restore. Hence the transgressor could not save himself by future obedience, even if he retained his original strength to obey.
But, further, we become weak and incapable in a degree, by immoral practices. We are subject to temptation, and the more we yield, the less are we able to resist it. When wrong-doing becomes a habit, it is hard to overcome. We are all conscious of having done more or less wrong; and it is but reasonable to say we have done more than we are conscious of, inasmuch as we have not been sufficiently tenacious of the right, nor very watchful to observe our own wrongs. And, according to the plain truth herein stated, we have become weak according to the wrong we have done; and so much the more need of the assistance of a third party to set us right with the power whom we have offended.
“Now, as in the prophecies of Daniel, empires governed by a succession of kings are denoted by a single emblem, such as by a part of an image, a single beast, a horn, &c., of a beast, so in Paul’s prophecy the man of sin, and the son of perdition, and the lawless one, may denote an impious tyranny, exercised by a succession of men who cause great misery and ruin to others; and who, at length, shall be destroyed themselves. It is true, the papists contend that one person only is meant by these appellations, because they are in the singular number and have the Greek article prefixed to them. But in Scripture we find other words in the singular number with the article used to denote a multitude of persons; for example, Rom. 1: 17: Ho dikaios, the just one by faith shall live; that is, all just persons whatever. Titus 1: 7: Ho episkopos, the bishop must be blameless; that is, all bishops must be so. 2 John 1: 7: Ho planos, the deceiver, signifies many deceivers, as is plain from the preceding clause where many deceivers are said to have gone out. In like manner, the false teachers, who deceived Christ’s servants to commit fornication and idolatry, are called that woman Jezebel, Rev. 2: 20, and the whore of Babylon, Rev. 17: 5, and in this prophecy, verse 7, the Roman emperors, and magistrates under them, are called, Ho katekon, he who restraineth.
“Further, a succession of persons, arising one after another, are denoted by appellations in the singular number with the article; for example, the succession of the Jewish high priests is thus denoted in the laws concerning them; see Lev. 31: 10, 15; Num. 35: 25–28; as also the succession of the Jewish kings. Deut. 17: 14; 1 Sam. 8: 11. From these examples, therefore, it is plain that the names, man of sin, son of perdition, lawless one, although in the singular number, and with the article prefixed, may, according to the Scripture idiom, denote a multitude, and even a succession of persons, arising one after another.
“The facts and circumstances mentioned in these prophecies are, for the most part, so peculiarly marked that they will not easily apply except to the persons and events intended by the Spirit of God. And, therefore, in every case where different interpretations have been given of any prophecy, the proper method of ascertaining its meaning is, to compare the various events to which it is thought to relate with the words of the prophecy; and to adopt that as the event intended, which most exactly agrees in all its parts to the prophetic description.
“According to this rule,” he says of the interpretation of this prophecy, that “will appear the best founded, which makes it a prediction of the corruptions of Christianity, which began to be introduced into the church in the apostles’ days, and wrought secretly all the time the heathen magistrates persecuted the Christians; but which showed themselves more openly after the empire received the faith of Christ, A. D. 312, and by a gradual progress ended in the monstrous errors and usurpations of the bishops of Rome, when the restraining power of the emperors was taken out of the way by the incursions of the barbarous nations and the breaking of the empire into ten kingdoms, prefigured by the horns of Daniel’s fourth beast.
“While the power of the State continued in the hands of the heathen rulers, and while they employed that power in persecuting the Christians, the corrupt doctrines and practices introduced by the false teachers did not spread so fast as otherwise they would have done. At least, they were not produced to public view as the decisions of Heaven, to which all men were bound to pay implicit obedience. But after the heathen magistrates were taken out of the way by the conversion of Constantine, and after he and his successors called the Christian bishops to meet in general councils, and enforced their assumption of divine authority by the civil power, then did they, in these councils, arrogate to themselves the right of establishing what articles of faith and discipline they thought proper, and of anathematizing all who rejected their decrees, a claim which, in after times, the bishops of Rome transferred from general councils to themselves.
“These general councils, by introducing the worship of saints and angels, robbed God of the worship due to him; and by substituting saints and angels as mediators in the place of Christ, they degraded him from his office as mediator, or rendered it altogether useless. However, though they thus opposed God and Christ by their unrighteous decrees, yet did they not exalt themselves above every one that is called God, or an object of worship; neither did they sit yet in the temple of God as God. These blasphemous extravagances were to be acted in after-times by a number of particular persons in succession, I mean by the bishops of Rome after the power of the Christian Roman emperors, and of the magistrates under them, was taken out of the way. For the bishops of that see, having very early obtained from Christian emperors decrees in their own favor, soon raised themselves above all other bishops; and, by a variety of artifices, made the authority and influence of the body of the clergy center in themselves; and claimed that infallible authority which was formerly exercised by general councils; of making articles of faith and of establishing rules of discipline for the whole Christian community, and of determining, in the last resort, all differences among the clergy, and of anathematizing every one who did not submit to their unrighteous decisions.
“In this manner did the bishops of Rome establish, in their own persons, a spiritual dominion over the whole Christian world. But not content with this height of power, by dextrously employing the credit and influence which the ecclesiastics, now devoted to their will, had over the laity, in all countries where they lived, they interfered in many civil matters also, till at length they reared that intolerable fabric of spiritual and civil tyranny conjoined, whereby the understandings, the persons, and the properties, not of the laity only, but also of the clergy themselves, have, for a long time, been most grievously enthralled in all countries where Christianity was professed.
“This height, however, of spiritual and civil tyranny united, the bishops of Rome did not attain, till, as the apostle foretold, that which restrained was taken out of the way; or till an end was put to the authority of the Roman emperors in the west by the inroads of the barbarous nations; and, more especially, till the western empire was broken into ten kingdoms, prefigured in Daniel’s visions by the ten horns of the fourth beast. For then it was that the bishops of Rome made themselves sovereigns of Rome and of its territory; and so became the little horn which Daniel beheld coming up among the ten horns, and which had the eyes of a man and a mouth speaking, to show that its dominion was founded on the deepest policy, and that its strength consisted in the bulls, excommunications, and anathemas, which, with intolerable audacity, it uttered against all who opposed its usurpations. And, in process of time, the bishops of Rome, having got possession of three of the kingdoms into which the western empire was broken, signified by three of the horns of Daniel’s fourth beast being plucked up by the roots before the little horn, they called themselves the vicars of Christ, on pretense that Christ had transferred his whole authority to them.
“They also thought to change times and laws, as Daniel foretold; for, as the vicars of Christ, they assumed the power of saving and damning men at their own pleasure, and altered the terms of salvation, making it depend, not on faith and holiness, but on the superstitious practices which they had established, and sold the pardon of sins past, and even the liberty of sinning for the future, for money.
“Moreover, they openly made war with the saints, who resisted their corrupt doctrines and practices, and prevailed against them, and wore out the saints of the Most High; for, by the cruel and bloody persecutions which they obliged the princes who acknowledged their authority to carry on against those who adhered to the pure doctrines and worship of Christ, they destroyed incredible numbers of them.”—Macknight’s Comments, vol. iii. p. 100.
I have quoted these lengthy comments of Dr. Macknight on the man of sin, because, in a concise and clear manner, they present facts and arguments bearing upon the subject. In another article, I shall proceed to present facts illustrative of the exalting of this power of the papacy.
J. N. Loughborough.
Getting Out of the Way
Whenever we get out of the way, the quicker we pull up and get back, the easier it is done.
Complaining Costs Us Blessings
It is said, “Every time a sheep stops to bleat, it loses a mouthful,” so every time we stop to complain, we miss a blessing.
Appointments for Sabbath-Keepers and Church Meetings, February 1874
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.
The T. and M. Society of Dist. No. 5, Michigan, will hold its next quarterly meeting at Greenwood, Oceana Co., Feb. 21 and 22, 1874. Will the several librarians see that their members report in time that a summary may be forwarded to the Dist. Sec. the week previous to this meeting. J. S. Wicks, Director.
The next monthly meeting of the Jackson church will be held at Bro. H. H. Bramhall’s, in Springport, Mich., Sabbath, Feb. 7. E. P. Giles.
As we are moving toward organization in Cattaraugus Co., N. Y., a general gathering is solicited at the meeting at East Otto, the third Sabbath and first-day in February. It will be important that all come prepared to remain till Monday morning. R. F. Cottrell.
Monthly meeting with the church in Hartland, Me., commencing Sabbath evening, Feb. 14, and holding over first-day. J. B. Goodrich.
The next quarterly meeting of the Rockton church will be held Feb. 14 and 15, 1874. Also the Tract and Missionary Society will meet. Let the members send in their reports beforehand to Mrs. T. M. Steward. All are invited to attend. Eld. R. F. Andrews is expected. T. M. Steward.
Quarterly meeting at Burlington, Mich., Feb. 21 and 22. A general invitation is extended to scattered brethren and neighboring churches. Bro. U. Smith will attend, if he can so arrange matters as to leave the Office. M. B. Miller.
Quarterly meeting of the T. and M. Society of Dist. No. 3, Mich., will be held in connection with the quarterly meeting at Burlington, Feb. 21 and 22. Will all the librarians of this district report to the secretary, J. Warren Wright, Battle Creek, in season for the meeting. I. A. Olmstead, Director.
The quarterly meeting for Western N. Y. will be held with the church at Olcott, Feb. 14 and 15. The quarterly meeting of the T. and M. Society will be held in connection with this meeting. J. G. Lamson, Clerk.
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$2.00 EACH. H W Barrows 48-16, H A Churchill 47-1, Wm Stephenson 45-7, J G Lamson 45-9, Margaret Fatic 45-7, Martin Gross 45-7, Lyman Gerould 45-7, James Waldren 45-16, David Sevey 46-1, Lucy Champlin 45-1, C L Munger 45-1, A M Covey 45-6, W G Simmons 45-5, Daniel Dobbin 45-7, Abram Risner 45-7, Seth P Ward 45-7, J B Brown 45-20, John Judd 45-14, Seward Clough 44-24, Abisha Tubbs 45-9, D C Webster 45-1, Justus Hunt 45-4, J S Fisher 43-14, James Youll 47-6, E E Guild 44-13, S J Rogers 47-14, M E Rathburn 45-7, C E Akin 45-1, Matilda Fox 45-6, Elliot Vansyoc 45-6, Christian Bauer 45-6, S E Jones 45-7, W C Althouse 45-7, N L McClintock 45-7, Reuben Babcock 45-10, F Hill 45-1, Eli Osborne 45-7, Horace Bowen 45-7, George Bard 45-8, Hans Hansen 45-7, Sylvanus Arnold 45-7, F M Austin 45-7, I M Watts 45-7, Allie Coombs 45-7, E Bush 45-14, Elijah Smith 45-1, Edward Stafford 45-6, Wm Morehouse 45-11, Harvey Dana 45-1.
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50 cents Each, Paying to 44-6. 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Pomery, B F Every, Porter Richards, Joel Myers, Archibald Myers, John G Collings, G W Tripp, Frank Dixon, A B Libbie, Mrs Isaac Francis, Jesse Christie, Thos McElliott, Mrs Ann Babcock, Albert Cabot, A Minis, M L Eaton, R Jones, M Hatfield, John Gilman, Ellen Grant, Thos Foster, Richard Carpenter, W H Miner, Dea N Palmer, Mrs F Thompson, Mr W Judd, Mrs Jane Hathaway, Mrs Addie Orcutt, John L Squier, Wm Squier, S Nichols, Darius Bugbee, J B Slicer, E A Slee, Thos Phillips, J H Roberts, I N Lawshe, A C Bonham, A M Stedman, S H Daniels, Mrs L Winchester, Mrs M Westover, S A Hickox, Eveline Ward, Geo Durand, Rev Mr Hastings, Rev Geo Smilie, A S Dyke, Rev Dr Brooks, James Cyphers, H V Van Allen, James Mount, S H Poby, Rev W H Trowbridge, Mrs E G Cunningham, Mrs Dr Ellsworth, Wm S Clark, Henry Coon, Horace Douglass, Mary E Cawkins, Mrs Margaret Tanner, Wm Douglass, Clay Gilman, Daniel Eastman, Wm Howe, D Paterson, Mr Lucius Watson, Wm C Went, Mrs Ella Halbut, D P Moulton, Mrs F J Murray, Mrs D Robinson, N Cross, T C Owin, Mrs H C Mulford, Mrs C S Crooks, Geo A Fry, H P Satchell, L L Allen, J W Soull, W E Brown, Mrs R H Doe, Mrs C Horton, P L Dansingburg, Rev J L Patton, D P Wilcox, Mrs L D Fenton, Mrs H A Smith, L Hansen, Geo Clark, Mrs C L Lawton, L Smith, C A Prescot, John D Fargo, Mary Huffman, N B Sackett, J Thom, Mrs Ettie Humes, Mrs A Squires, S B Owen, E Doten, C S Thomas, H Weaver, Leah Ramsey, Mrs Osker Whitney, O A Sanford, H C Gilbert, Mr Miller, S W Miller, J F Knowlton, Omer Irish, Jerome Irish, Mrs Abigail Bailey, L Mead, Willard Harris, I P West, E S Palmer, Ed Davis, Mary Chapin, A Shadinger, L Ribbe, Albion Richer, Lourin Wing, W R Adams, Wm Wyman, Emily Safford, Wm Butler, Elvira Merrill, E Rowell, Flavilla Parker, F A Chase, Abijah Rowell, Asaph Hutchins, Saml Parsons, Henry Parsons, Sumner Pierce, Alvin Welch, Benj Norton, D J Lewis, Wakefield Greenleaf, Wm Coborn, Tilson Jones, Noah Andrews, Wm Andrews, Jonathan Andrews, Prudence Dingley, A Huntone, Cyrus Bishop, A A Ward, Wm Drought, C Laughn, Wm Knowles, A L Brown, E L Smith, Jane A Dib, Chas Ingalls, Curtis T Persons, Theron Ackerman, Mrs Irena Lock, Geo Canfield, Edward H Babcock, J T Collins, O P Shaffer, Geo Beach, Clara Duncanson, L S Bates, Alvah Lake, J W Brand, Jonathan Stewart, Joseph Otter, Artemas Sanborn, Clarke Spaulding, Addison Tarbell, Alviah Thompson, May P Lamprey, Mrs G W Swarthout, Mrs O Tilden, Mrs E B Geil, Mrs J Page, Mrs Martha Jewel, Mrs James Haase, Mrs Geo Paige, Nelson Shaw, Mrs J Lea, James Lewis, James Higgins, John Dresser, A Metcalf, Q Harson, W L Kner, Frank L Lynde, Peter Wilkins, C B Shilling, Betsey McDougal, Chas E Greenwood, Henry Dressor, W H White, Sarah J Cook, John Wicks, B P Witheral, Nathaniel S Witheral, Nathan Witheral, James Anderson, Joseph Sanders, H F Hair, James Barnett, Truman Culver, Israel Sayles, James Fulton, W H McLaughlin, G Gordon, M Tucker, A L Sheldon, Mrs Mary Paul, Sarah J Smith, Orson Wilcox, Martha Britt, Thadeus Knight, Henry Davis, Mrs F Howard, Loring F Swain, Granvil Tracy, A W Taylor, Mrs Mary A Wright, Lucy Gowell, Edmond Pinney, Levi P Noyes, John Gowell Sr, S K Dyer, James Berry, Frank Garland, Biddeford Reading Room, Jonas Sevey, Melvin Young, Mrs Emma Joy, Parker J Smith, Elijah Buck, John G Young, Elemuel Childs, Chas Gordon, Morrill Barker, Steven Barker, Washington Clark, Elijah Blaisdell, Chas Farrand, James Lowe, Leonard Parsons, Benjamin Luce, Mrs Alonzo French, John Lea, H H Bryant, Orson Cook, L W Simons, Mrs Wm Loncks, A M Cornell, A B Hutchinson, Eli Leonard, Artemus Sanborn, John L Green, Geo B Graves, Thos Butler, Nathan Strickland, Madison Abbott, Bartlett Boyington, James Smith, Jacob Clark, Mrs Lucy Murphy, Andrew Lout, Florilla Kilgore, Freeland Kilgore, Mrs Willard Broad, Thos Hase, Bial Chandler, Benj Boyington, Melvin G Thomas, Danl Chase, Noah Read, Eld Chas Pitcher, Geo A Hilton, Rev Chas Bisbee, Joseph Sally, W Gahn, Caleb G Robbins, Rev Wm Wyman, John Walton, Mrs Saml Caswell, Moses Pike, Henry Thompson, S B Walton, Danl Lancaster, Eliza Barr, Mrs Saml Bunker, Nathan Wood, Parrit Fletcher, Cyrus Goodrich, J O Ward, Mrs G C Cooley, Mrs Ruth Walker, Wm P Winslow, Wm Merrill, Jos T Flanders, Henry W Garland, Lavinda Southard, Aaron Cobb, Leonard Cobb, Philip Cobb, Oliver Cobb, W B Howard, James Briggs, Ann Hall, Wilson Lowe, Betsey Colcord, Wm B Cain, Willie T Clark, Adaline Savage, Dunbar Howard, John Kiggs, S C Page, Danl McKenney, Hesselton House, Wm Evans, Sarah J Spears, Barnett Wharff, Henry Willington, Caleb Langee, Nicolas Fulsom, M W Boyd, Albert C Varney, Elbridge J Varney, Mary Bean, Charlotte B Hall, John White, L H Gilman, J T Clark, L D McClure, J D Hilton, Jonathan Fulsom, Ezra Ramsdell, Mary L Smith, A L Longee, J C Randall, R T Clough, Saml Bowman, Geo Jones, Mrs Saml Withee, Alonzo Parkman, Henry Farr, Eld Gerrish, Simon E Pettigrew, Dr A G French, J Parmer, Elias Hutchins, Emeline Richardson, Mrs M White, Francis Lawrence, John Wing, Wm Atwood, Eld Saml Savage, T A Marston, Julia A White, D W H Stevens, Mrs Viola Craw, Mrs Abigail Downing, Richard Sawyer, Geo Dobbin, Maria Jones, John Dobbin, Sarah P Adams, Benj Casey, Chas Swigart, Wm Manlove, Josephine England, Mrs Maria Buck, Mrs J M Nichols, Mrs J A Evens, Eliza Ames, Mercy Curtis, Rachel D Waterman, J W Chase, Public Reading Room, Charley P Barnes, Mrs L M Keene, Eld Wm Pettingrew, Mrs Lyman Cook, S G Labree, J D Bingham, A H Edging, J C Holland, Albert Kikendall, Wm Morris, Louis Wilmer, Daniel R Pierce, Emily A Conkey, Lewis Pitcher, Julia Talmouse, Wm Wooley, A J Hart, Fanny Day, Wilson Martin, Mrs A Royd, Jesse Woodland, Ashley Osborn, J Anderson, Ed Wilcox, C Beardsley, A J Brown, Martin Frazer, Mrs F C Brown, Paulina Miller, Read Hindman, Ella Fanning, Agnes Dykeman, Henry Harris, Francis Whipple, Lucy Whipple, C Otis, Samuel Rogers, Joel Crandall, Mrs David C Casey, Rev F W May, Eld Theo Nelson, Eld R C Mosher, W Delos Love, Rev W Henry, Rev J H Burnham, Rev James Venning, Mrs A D Smith, Wm Ballock, J B Wellman, Orlando Powers, Chas Palmer, Henry Bryant, E D Comings, B C Newell, Mrs J B Wyman, J O Wyman, Beach and Bros. Mrs Lydia Caine, Alfred Mead, Catherine Pooly, Eld G W Carson, G F Willsey, S M Thorley, James Morris, Winney Reynolds, John Halton, Isaac Halton, Isam Reynolds, James Turner, Calvin Brown, Alex Barrowman, Mrs John Stone, Mrs M Van Deusen, Geo Miner, Eld Bourden, Eld Whitley, Mrs Amos Miner, Mrs A Larkin, Dr J R Jones, Dr E P Jennings, Mrs Wm Patrick, Henry Hart, T K Townsend, D W Hitchcock, Susan Goodrich, Alex Scoville, Wm Smith, H H Dewey, Geo F Comings, J E Dewey, Mrs W Dewey, Mrs L Burge, Mrs Newton Smith, Mrs R W Dewey, H B Miller, Eld J S Goodman, Rev T G Mitchell, H W Babcock, Daniel Eliot, D Kilgore.
Shares in the S. D. A. P. Association.
Marrilla Brown $10.00, Henry Brown 10.00.
Books Sent by Mail.
R Vickery $1.00, David Sevey 20c, James Munger 1.25, W H Crosby 2.00, W B Smith 1.00, R A Underwood 2.00, H W Evans 2.80, Wm Frost 20c, Geo W Nickerson 20c, Hugh McHarry 1.00, L L Winston 25c, Abraham Kiser 50c, Horace W Reed 1.25, C Mickelsen 20c, R L Rhodes 1.00, K H Clay 1.00, D R Stillman 2.00, C R Rice 1.50, John McMillan 25c, H Bowen 25c, I Vaneman 1.00, Wm Hinkle 40c, Wm Mills 20c, J P Henderson 65c, Theo F Kendall 26c, Wm R Osborn 1.25, Andrew Lindsey 1.25, Fred Walters 1.25, Alex Patton 4.00, Wm E Price 3.00, A G Hart 25c, E P Howe 10c, S Glasock 1.00, Nicholas Outwater 2.50, Mrs Allie Coombs 1.00, A H Fluit 20c, Asa Burrows 1.25, L McCoy 25c, Harcha Lovett 1.50, E A Stockton 1.50, Mrs Mary Parsons 10c.
Books Sent by Express.
S N Haskell, So Lancaster, Mass., $156.00, J L Rumery, Allegan, Mich., 4.50.
Books Sent by Freight.
Amos Holt, South Norwich, Maine, $88.60, F H Chapman, West Union, Fayette Co., Iowa, 13.65.
Watch Sent by Express.
Wm Morton, Portland, Maine, $25.00.
Michigan Conference Fund.
Received from the church at Orleans $40.00, Bunker Hill 7.50, Wright 100.00, Fairgrove 77.20, Mt Morris 30.00, Williamstown 14.00, Chesaning 14.00.
Michigan T. & M. Society.
District No 5 $125.00, District No. 9 34.00.
Cash Received on Account.
John Matteson $20.00, Wis T & M Society 10.00, J H Waggoner 9.50.
S. D. A. Educational Society.
$100.00 EACH. E R Gillett. $50.00 EACH. Betsey Landon. $40.00 EACH. M W. $25.00 EACH. A W Maynard, W W Putnam, Elizabeth Kinne. $20.00 EACH. Thomas Smith. $10.00 EACH. Sherman Kennedy, A M Covey & wife, N Atkinson, Julia A Wood, Amos Holt, Timothy Bryant, I C Choate, C C Cook, M S, Ann Lane, P R Mills. $5.00 EACH. Elsie Brigham, Sally Kennedy, John Elliot, M E Hildreth & wife. MISCELLANEOUS. L A Ferren $1.00.
Hygienic Book Fund.
J C Morehouse $15.00, D B Welch and wife 11.00.
Large Newspaper Presses Built by R. Hoe & Co
R. Hoe & Co., of New York, manufacturers of all the largest and best presses for newspaper printing made in the world, have recently made a press for a Mr. E. Lloyd of Lloyd’s Newspaper, of London, that will print 22,000 papers in one hour, on both sides. The proprietors of the London Standard have ordered six of these presses, to work off the edition of their paper. They must have quite a “right smart chance” of a circulation, since with these six presses they can print 132,000 papers per hour.
Adventists in England.
A CONFERENCE was held May 5-10, 1873, in St. George’s Hall, London, to consider the subject of the Advent. The most distinguished clergymen, lords, noblemen, and others, made addresses on the subject. Another Conference was held at Mildmay, June 25-27, 1873, at which more than a thousand persons were present. Admiral Fishbourn, the chairman, spoke of the remarkable signs of the present day. He expressed a strong conviction that the advent of Christ and the end of this dispensation were close at hand. There is a wide-spread interest in England on the subject of the Lord’s soon coming.