Earlier text: General ArticlesModern Spiritualism.
By Editor
THE RELIGION OF REASON—THE CONSUMMATION.
It has long been the custom with those who deny the word of God to make their boast of Reason, and to condemn the Bible as cramping the powers of the mind. So common has this become with the advocates of Spiritualism, that we think it would be serving the cause of truth to briefly notice the fallacies and unreasonableness of such a profession. First, we would correct a wrong impression which has obtained with many of the opponents of revelation, namely, that reason, as a guide, is accepted as a substitute for the Bible. We do not accept the Bible as a substitute for reason, nor do they accept reason as a substitute for the Bible, though they may suppose they do. But in so supposing, they forget the office of reason. Reason is not evidence; but reason examines and accepts or rejects the testimony offered. But without evidence reason cannot be exercised; therefore, the real controversy is between the testimony of the Bible and some other testimony. Said Hume: "A wise man proportions his belief to the evidence;" which is true. But a man cannot proportion his belief to reason independent of evidence; for reason cannot induce belief without evidence, nor hinder it where evidence exists. If we have no evidence, we need no reason; for reason cannot act without it. A case may be in court, and twelve able jurists selected as jurors; would any sane man think of submitting the case to them for a decision without their hearing the testimony, because the jury were men of exalted and enlightened reason? Without any evidence being presented, we might as well depend on a jury of twelve idiots. There is, beyond a doubt, much presumption that is called trust, and much fanaticism that is called faith, among the professed believers in the Bible; but we think we may safely appeal to the readers of these pages to decide whether the believers in the Bible are guided less by reason than those who trust in the communications of the spirits. So far as our observation and research extend, we have found Spiritualists the most credulous and easily duped. Mr. Daniels, in his work on Spiritualism, says:— "Mr. Partridge, of the Telegraph, informed the writer that the greatest obstacle to the progress of Spiritualism was the implicit confidence which many persons religiously inclined were wont to repose in all the spirits say." Also we refer the reader to the evidences which have been presented on "mediumship," which show that a passive state of the mind is cultivated, especially by those who seek to be mediums. The entire tendency of Spiritualism is to stifle reason, and to lead to an unqualified and unquestioning reception of the testimony of spirits, which they well know they cannot identify. We do not receive the Bible as a substitute for reason; but we receive the testimony of the Bible as the best, the very highest, ground on which to reason. We do no violence to reason, when we say that some things are beyond its powers; they are questions of authority. And so all must regard them. The spirits inform Dr. Hare that there are seven spheres; that they are concentric, and lying between the earth and the orbit of the moon. (Spir. Sci. Dem., page 114.) The spirits also inform Judge Edmonds and A. J. Davis that there are seven spheres, but at a distance from this earth too great for the mind to conceive. While Joel Tiffany says that "Spiritualism demonstrates that Heaven is not a place, built somewhere in the universe for a particular class of men; but that it is in the soul of the individual. (Dis. with Mahan, p. 41.) These extravagances were not imbibed by a process of reasoning, but from the testimony of the spirits. Yet we often hear those who rely upon the contradictory statements of the spirits for all their knowledge of the future and the spheres, deride the believer in the Bible as a rejecter of reason! Spiritualism has been treated as a religion; this may be correct, considering the term religion in its most comprehensive form. But the most prominent Spiritualists consider it but a form of Christianity, and denominate themselves Christian Spiritualists. This is a misnomer. The religion of Spiritualism is not the Christian religion, but directly opposed to it. We are not astonished that it professes to be the Christian religion; indeed, it would not fulfill the prophecy if it did not. For there could not be false christs and false prophets without a counterfeit of Christianity. And some have greatly misjudged concerning the future work of Spiritualism; knowing that it tends to irreligion and anarchy, they cannot believe that its advocates will be intolerant in practice, or endeavor to put it up as a substitute for all other religious beliefs. But we have no confidence in the professions of those who are so manifestly led captive by Satan. Indeed, their true feelings and designs frequently "crop out," as in the following instances. The first is an extract from a lecture by L. Judd Pardee, a Spiritualist lecturer, reported in the Banner of Light:— "If we are to have a new Theology, we must have a new State, the new church (ere long to rise) to be the mother of it. Church and State ought to be, in an essential reality everywhere they always have been, one. This ostensible separateness never struck deep. Every thinker knows what mutual and interactive help and play there practically is between them. Give us a pure, a divine, a rationally justified and a continuously inspired Church—and it must help keep pure and Heaven-helped the State." We shall not be disappointed if such proves to be the world's millennium—Spiritualism as "the church," regulating and controlling the State. The following is an extract from a letter from Detroit, Mich., to the Banner of Light, published May 12, 1866:— "Let Spiritualists make their power known, and demand simple justice and fairness. Let them write to those publishers who offend, and tell them that these attacks and slurs upon Spiritualism and Spiritualists must cease—that they cannot permit our holg religion to be so reviled, and our feelings so trifled with." But Spiritualism, in their estimation, is the only "religion" too holy to be spoken against, as they unceasingly revile all religion outside of their fraternity; and especially Christianity, the author of which they continually blaspheme. This form of the great deception has been anticipated by the student of prophecy. Edward Bickersteth (England), in the introduction to Charlotte Elizabeth's work entitled, "Principalities and Powers," makes the following striking remark:— "Looking at the signs of the times, and the long-neglected and unnatural denial of angelic ministration or spiritual influence, and at the express predictions of false christs and false prophets, who shall show signs and wonders, insomuch that if it were possible they shall deceive the very elect, and that when men receive not the love of the truth that they might be saved, for this cause God shall send them strong delusion that they should believe a lie, I can but think there is a painful prospect of a sudden recoil and religious revulsion from the present unbelief and misbelief, to an unnatural and undistinguishing credulity, when Antichrist shall appear in the latest form, with signs and lying wonders." This was written in 1842, about five years before Spiritualism began its work in the State of New York. The New York Independent gives an extract from the "Hulsean Lectures of Dr. Trench," under the appropriate title of "Modern Spiritualism, a profane parody of the dispensation of the Spirit." The quotation is prefaced with the remark that the lecturer "anticipates a future development of wickedness and danger to the world in the following striking and prophetic words. The lectures were delivered in 1845; and it has been reserved for our later years, and pre-eminently for our country, to supply the reality which they prefigured. When this is borne in mind, the term, 'prophetic,' which we have applied to his remarks, will hardly seem to any, extravagant. We quote from the Cambridge edition of the lectures, pp. 135-6:—" "The hints in God's prophetic word we have, and the course of the mystery of iniquity as it is already working, seem to point to this: that as there has been an aping of the monarchy of the Father, in the absolute despotisms of the world, and an aping of the economy of the Son, as though he already sat visible on his throne, in its spiritual despotisms, and eminently in that of Rome; so there remains yet for the world, as the crowning delusion, a lying imitation of the kingdom and dispensation of the Spirit—such as in the lawless Communist sects of the middle ages, in the Familists of a later day, in the St. Simonians of our own, has attempted to come to the birth, though in each case the world was not ripe for it yet, and the thing was withdrawn for a time. Yet doubtless only for a time; to re-appear in an after hour—full of false freedom, full of the promise of bringing all things into one; making war on the family, as something which separates between man and man; breaking down and obliterating all distinctions, the distinctions between nation and nation, between the man and the woman, between the the flesh and the spirit, between the church and the world, between good and evil. . . . "This adversary is not simply the wicked one, but the lawless one; and the mystery is not merely a 'mystery of iniquity,' but of lawlessness. Law, in all its manifestations, is that which he shall rage against, making hideous misapplication of that great truth, that where the Spirit, is there is liberty." This is as perfect a picture of Spiritualism as could be drawn by one well acquainted with its teachings. So well do the Scriptures of truth point out and warn us of these dangers; and yet its converts are daily increasing among professed Christians and Christian ministers, who affect to find in it the very essence of the gospel. The consummation of this work of iniquity and deception is given in the book of Revelation in a manner most intensely interesting. The awful threatening of Rev. 14 : 9-11, is based upon the facts connected with the two-horned beast and its working miracles to deceive. This message of warning is given immediately preceding the coming of the Son of man to reap the harvest of the earth, and it warns of the seven last plagues, in which is filled up the wrath of God. Chap. 15 : 1. These are all poured out after the priesthood of Christ has closed and probation has ended; hence they are said to be "poured out without mixture." Under the pouring out of the sixth plague, the nations are gathered to the battle of the great day of God Almighty, called the battle of Armageddon; and they are gathered under the deceptive influence of "three unclean spirits like frogs," which go out of the mouth of the dragon, or Paganism, the beast, or Papacy, and the false prophet, or Protestant Republicanism. They are explained as being the spirits of devils working miracles, thus showing again that Satan's great work of deception is in the last days. "For they are spirits of devils, working miracles, which go forth unto the kings of the earth, and of the whole world, to gather them to the battle of that great day of God Almighty." Rev. 16 : 13, 14. This is yet future, as the plagues are poured out after probation is ended. For this reason some have supposed that the present of evil spirits is not the fulfillment of prophecy, as they go forth under the sixth plague. But under the sixth plague, they are seen going "out of the mouth" of these three great controlling powers, and it is evident that they cannot come out of the mouth of any power until they get into the body, and into the heart; for it is out of the abundance of the heart the mouth speaketh. The second beast has two horns like a lamb, but he speaks as a dragon; that is, his profession is lamb-like, but his acts or laws are dragonic. It must be plain to every one that the speaking of any government is the enactment and execution of its laws, as they can only be said to be in the heart of a civil power by being in or among the body of its rulers. Therefore the fulfillment of Rev. 16 : 12-15, is when the work of Spiritualism is indorsed or maintained by legal enactments. And that this will take place we need not hesitate to believe when we consider the progress it has made in this country, and how many eminent men and statesmen have become believers. The Spiritualist papers some time since boasted of a large proportion of the members of Congress as believers. Thus the way is being prepared for the last great work in this country. The Emperor of France long regarded it with favor, and an American medium by the name of Hume became a favorite at the French court. The "Davenport boys" performed at the royal residence by request of the Emperor. The Banner of Light, May, 1866, said:— "We have recently received a private letter from Ira Davenport, confirming their success as Spiritualists before the literati and titled of France and England." They also made a tour of Scotland and Ireland, and visited Russia with equal success. But to particularize is not necessary. It is going to all parts of the world, and receiving favor with the multitude wherever it goes. Concerning those engaged in this work of deception and witchcraft, the faithful and true Witness has testified, showing what their destiny shall be. Speaking by the prophet Malachi, he says: "And I will come near to you to judgment; and I will be a swift witness against the sorcerers," etc. Judge Edmonds and Mr. Woodman say that the fact that these things were forbidden in the past dispensation is no evidence that they are now wrong; thus carrying the idea that the Scriptures of the New Testament do not condemn such things. But we have quoted the words of Paul to the Galatians, wherein he classes witchcraft with the murder, adultery, etc., as works of the flesh, saying that they do such things shall not inherit the kingdom of God; and also where he said Elymas the sorcerer was full of all subtlety and all mischief, a child of the devil. And we find in the book of Revelation, the fate of such is placed in contrast with the glorious future state of the blessed. "He that overcometh shall inherit all things; and I will be his God, and shall be my son. But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone; which is the second death." Rev. 21 : 7, 8. Again, the same contrast is presented in the following words: "Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city. For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie." Rev. 22 : 14, 15. We have followed the testimony of the Scriptures to the conclusion of this work, and the signs of the times indicate that soon, very soon, the growing popularity of this delusion will carry it into the very heart of both church and State. Then will Rev. 18 : 2, be fulfilled. Then will Babylon have "become the habitation of devils, the hold of every foul spirit." Then will the cup of her iniquity be full; and the honest-hearted ones who have sighed and cried for her abominations will hear a voice from Heaven, saying, "Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues." Then will the voice of God again be heard, not to convince sinners of their obligation to keep his law, but to vindicate the honor of his government, and to destroy them that loved not the truth, but had pleasure in unrighteousness. God has shown his love to them, but they have hated him; he has called, but they have refused; he has entreated, but they have mocked; he has threatened, but they have despised his word. Jesus died for them, but they have trampled on his blood. The Spirit of love and truth strove with them, but they grieved it away. The messengers of truth warned them, but they despitefully used and persecuted them. God's mercy has been abused, and his majesty insulted. Nothing then remains but for God to vindicate his justice, and give them the due reward of their works. But a little space is now left for repentance, and who will receive the testimony? In view of these things is it not time for God's people to strive to overcome, to wrestle for the victory, to struggle for eternal life, to be zealous, and repent of their luke-warmness, and walk in the Spirit from day to day? If we would abide that day, we must be holy and pure in heart; we must hunger and thirst after righteousness; our whole souls must pant for the living God, that we may love him with all the heart. Oh! the horrors of that day, when God shall arise to shake terribly the earth! And it basteth greatly. Then in vain may the charmers use their enchantments; for the Lord "frustrateth the tokens of the liars, and maketh diviners mad." "Come out from among them, and be ye separate, saith the Lord, and touch not the unclean, and I will receive you." May the Lord in mercy spare his people, and bring them through the perils of these times, and finally bring them to Mount Zion with shouts of victory and songs of joy. Amen! TIRED! well, and what of that?
Didst fancy life was spent on beds of ease,
Fluttering the rose leaves scattered by the breeze?
Come, rouse thee! work while it is called to-day;
Cowards, arise, go forth upon thy way! Lonely! and what of that?
Some must be lonely; 'tis not given to all
To feel a heart responsive rise and fall—
To blend another life into its own;
Work may be done in loneliness; work on! Dark! well, and what of that?
Didst fondly dream the sun would never set?
Dost fear to lose thy way? Take courage yet;
Learn thou to walk by faith, and not by sight,
Thy steps will guided be, and guided right. Hard! well, and what of that?
Didst fancy life one summer holiday,
With lessons none to learn, and naught but play?
Go, get thee to thy task, conquer or die!
It must be learned; learn it, then, patiently No help! nay, 'tis not so;
Though human help be far, thy God is nigh,
Who feeds the ravens, hears His children's cry;
He's near thee wheresoe'r thy footsteps roam,
And He will guide thee, light thee, help thee home.
—Sel. Warning Against Hardening the Neck
"He that being often reproved hardeneth his neck, shall suddenly be destroyed." In speaking of the translation—end of the world,— we would not be understood to claim that the world, that is, the earth, will ever be destroyed. It comes to an end, or perishes, only as to its different states or conditions, as is shown in the third chapter of the second letter of Peter. We really lose nothing in admitting the translation, "end of the age," insisting, however, that it is proved that it refers to the gospel age or dispensation. We resume the presentation of evidence that the coming of the Lord, spoken of in Matt. 24 did not take place at the destruction of Jerusalem. After speaking of the great tribulation the Saviour said: "Then if any man shall say unto you, Lo, here is Christ, or there; believe it not. For there shall arise false christs, and false prophets, and shall shew great signs and wonders; insomuch that, if it were possible. they shall deceive the very elect. Behold, I have told you before. Wherefore if they shall say unto you, Behold, he is in the desert; go not forth; behold, he is in the secret chambers; believe it not. For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be." Verses 23–27. This is a very important and much-abused part of this great prophecy. Its connection and obvious intention are generally quite disregarded; when it is used it is mostly so applied as to teach directly the opposite of the idea presented by the Saviour. Because of the importance of its testimony on the question under consideration we feel warranted in noticing it at some length. 1. When offering proof from the Bible that "the coming of the Lord draweth nigh," we are often met with the remark that "we are commanded to not follow the 'lo heres and lo theres.'" That this is a perversion of the Scriptures is easily shown. The only text in the Bible from which it is professedly drawn is that above quoted; and the only caution given in the text is against those who say "Here is Christ." But Adventists never say so. To argue in favor of his future coming is to argue that he is not here—that he has not yet come. Therefore the caution is not against us or against our doctrine. 2. They who deny our position, and contend for a figurative or spiritual coming of the Son of man, are the very ones against whom the warning is spoken. Some say the Lord came in A. D. 70, at the overthrow of Jerusalem. Then in that day they could in truth say, "Lo, here is Christ." But our Saviour said, "Believe it not," and we obey his word—we do not believe it. And some say his coming is at the death of a saint—that the coming of Christ to each one is at his death. Even learned ministers say so. If that be so, his coming is not a public event, but is literally "in the secret chambers." To this also the Saviour says, "Believe it not." And again we heed his word—we do not believe it. We hope that they who contend for such forced and unnatural constructions of the Saviour's language do not intentionally make nonsense of his words, but that such a construction is nonseusical it is easy to show. When the Lord said of John, "If I will that he tarry [literally, abide or remain] till I come, what is that to thee?" The disciples thought that John should remain till he came, and therefore thought he would not die. That is to say, that so far from the coming of Christ meaning the death of his servants, they who remain till his coming will not die at all. For further proof of this see John 11 : 24–26; 1 Cor. 15 : 51, 52; 1 Thess. 4 : 15–17. But if it were so that John should live till Christ's coming, and if it were also true that his coming would be when John died, then the language of the Lord, correctly interpreted, would read, "If I will that he live till he die, what is that to thee?" Sure enough; what is that to anybody? even to John himself? We wish that a view of its absurdity would lead those who teach thus to correct their theology and confess their error. 3. Adventists, or literalists, are the only ones who cannot be deceived by false Christs. They who take the Scriptures literally; who believe the coming of Christ is a literal, personal, visible coming; that it is yet future; that it will be with wondrous power and glory, such as to strike his enemies with awful dread; that "all kindreds of the earth will wail because of him," when "every eye shall see him;" that at his coming the graves will be opened and the dead will be raised; that the living saints will be changed to immortality, and all be caught up in the clouds to meet the Lord in the air; they, we say, who believe these things cannot be deceived by false Christs and by counterfeit comings, because they cannot counterfeit these events. While they who spiritualize his coming, or make it mean anything whatever but a personal, visible coming, are open to the deceptions against which the Saviour warns us. 4. The fact or event against which the Saviour warns us is fulfilled by those who spiritualize the coming of Christ, who say he is here, coming at death or in any other event past or present. But most notably is it fulfilled in these last days by Spiritualists, who assign the name or title of Christ to a class, and deny that it specially belongs to an individual, or to Jesus of Nazareth. We have conversed with those who professed to be Christs; and they actually "show great signs and wonders." Multitudes are deceived by them. Christ said that if possible they will deceive the very elect. Many who consider themselves of the elect—who profess to love the Lord and to believe the Scriptures, are deceived by them, because they have imbibed erroneous views of the nature of the second coming of Christ, and of the nature of man and of the true source of immortality. 5. As has been noticed, they who say the coming of Christ was at the time of the destruction of Jerusalem, assert that his coming was figurative—he came in judgment to the Jews. The judgment was inflicted by Titus and the Roman army; therefore Titus and that army represented Christ in his coming. To suit such a supposed fact we will read the caution given by our Saviour:—Then if any man shall say unto you, Lo, here is the Roman army, believe it not,—go not forth. For as the lightning cometh out of the east, and shineth unto the west, so shall the coming of the Roman army be." But we insist that the Roman army never came to Jerusalem in any such manner. Yet in such manner will the coming of the Son of man be. For he shall come in power and great glory; Matt. 24 : 26; he shall come in the glory of his Father; ch. 16 : 27; and in the glory of the holy angels; Luke 9 : 26; all the holy angels shall come with him; Matt. 25 : 31. His coming will be as glorious and resplendent as the lightning. When Jesus revealed himself personally to Saul of Tarsus there was a light above the brightness of the sun; Acts 26 : 13; of the angel who appeared at the tomb after the resurrection of Jesus it is said, "His countenance was like lightning;" Matt. 28 : 3; and Ezekiel says of the messengers of the Most High, they "ran and returned as the appearance of a flash of lightning;" Eze. 1 : 14. When Jesus' comes in the glory of his Father with such a glorious train attendant, his coming will indeed he as the lightning coming out of the east and shining to the west; and no one will have more occasion or opportunity to say to his fellow, "See here," than one would to call to another to behold a flash of lightning coursing through the heavens. What a pity that men will so mystify the truth of God as to denude this precious doctrine of all the glory with which the Scriptures have invested it. We say that Titus never came to Jerusalem in the manner here described. And who will gainsay this? His attendants were not "holy angels," but wicked, pagan, Roman soldiers, Then if the disciples were not to believe when it was announced that Titus had come, and were not to go forth until they saw him come in such wondrous glory, how should Luke 21 : 20, 21 be fulfilled? This says they should flee to the mountains—truly go forth—when Jerusalem was encompassed with armies. If the coming of the Roman army were the coming of Christ then they were to flee and not to flee at the same time and because of the same event. 6. THE ADVENT WILL BE LITERAL.
The advent of the Lord will be literal and personal. It is literal in distinction from a supposed figurative or representative coming, either at Jerusalem's overthrow or at any other time. It is personal in distinction from any supposed spiritual, secret, or intangible coming, for which many now contend. 1. Analogy calls for a literal, personal coming. His first coming was literal. It is claimed, and with much show of reason, too, that his first coming had mostly to do with the spiritual condition of men. Yet his coming was literal and physical. His second coming will have mostly to do with the physical condition of men. Why, then, shall not his second coming be also literal—in the flesh? No repentance or pardon is offered at his second coming. It will be for "the redemption of our body;" for the resurrection and translation of the saints, and the overthrow of his enemies. We say further, 2. The resurrection of the dead will take place at his coming. That is not spiritual—it is literal. Many now attempt to spiritualize the resurrection, but we can see neither reason nor propriety in the effort. (1.) Jesus said he was the resurrection, and proved the truth of his assertion and showed the nature of the resurrection by immediately calling Lazarus from the grave. (2.) When Jesus himself was resurrected, he left the tomb vacant where he had lain, and the angel who said he was risen invited the disciples to examine the place where he lay, to be thus assured that he was not there but had arisen. (3.) They who deny the bodily resurrection assert that the resurrection means the rising of the spirit out of the body at death, which cannot be true, for Jesus was raised the third day after death. It did not take his spirit three days to leave his body after he died! (4.) When Jesus referred to his own resurrection under the figure of raising the temple, "he spake of the temple of his body." John 2 : 19–21. (5.) After his resurrection he showed them his hands and his feet, to identify himself to them, and invited them to handle him; to examine the wounds in his hands and his side. What more could be done to prove his bodily identity, and the physical nature of the resurrection? But his resurrection is the surety—he is the first-fruit—of the resurrection of them that are his. As was his, so will be theirs. At that day "this mortal shall put on immortality." We leave it with the spiritualizers whether that is spoken of the spirit or the body. 3. The Scripture expressions demand a personal coming. (1.) Jesus said he came down from Heaven, was going back to his Father, and would come again. If his coming and returning were literal, so will be his coming again. (2.) The angel said, when he ascended on high, and a cloud received him out of their sight, "This same Jesus, who is taken up from you into Heaven, shall so come in like manner as ye have seen him go into Heaven." Acts 1 : 11. We cannot imagine how anything but a bold perversion of language, or a peremptory denial of it, can make of this other than an actual, real, and bodily coming. (3.) Paul said, speaking of his coming, "The Lord himself shall descend from Heaven with a shout, with the voice of the archangel, and the trump of God." 1 Thess. 4 : 16. This was not fulfilled by Titus, nor yet even by the Lord himself; but it will be. 4. Paul said, "When Christ, who is our life, shall appear, then shall ye also appear with him in glory." Col. 3 : 4. The saints were not glorified at the destruction of Jerusalem. Peter said, "And when the Chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away." 1 Peter 5 : 4. No saint received a crown of glory at the destruction of Jerusalem, for the Chief Shepherd did not then appear. Jesus said, speaking by his servant John, nearly thirty years after the destruction of Jerusalem, "Behold, I come quickly; and my reward is with me, to give every man according as his work shall be." Rev. 22 : 12. This agrees with his words in Luke 14 : 14, that recompense shall be given at the resurrection of the just, which, as has been shown, takes place when the Lord comes. 5. Taking the negative, we inquire, If the coming of the Lord, with all its attendant glory, the resurrection and translation of the saints, the gathering of the saints unto the Lord himself, the bestowing of fadeless crowns of glory to the faithful—if all this took place at the destruction of Jerusalem, what have we to hope for in the future? All the promises of redemption glory, and immortality cluster around the coming of the Lord. If that is already past, what is our hope? It is not difficult to show that they who have no part in the second coming of Christ, have no part in his glory, no crown of life, no recompense of reward. Giving that away, they rob themselves of all. (To be Continued.) Annual Meetings in Battle Creek, Mich.
By Editor
WE have only partial proceedings of the General Conference, lately in session. Elder James White was re-elected President, and with him, as members of the Executive Committee, Elders S. N. Haskell and Geo. I. Butler; Secretary, Eld. Uriah Smith; Treasurer, Mrs. M. J. Chapman. Resolutions were passed favoring the districting of the State Conferences, the State Secretaries reporting to General Conference the statistical and financial report of the churches, the wider circulation of the Song Anchor, the completion of the work of a minister in any locality before leaving it for another field, and a cordial invitation to Bro. and Sister White to attend one general meeting in each conference each year, that all parts of the field may enjoy the benefit of their experience and their verbal testimonies. Other business not concluded. The representation was good. The meeting of the Publishing Association was held Nov. 11. The report shows that it is increasing in business and usefulness. It is our pioneer institution, dating from the very beginning of the work under the third angel’s message of Rev. 14. The following officers were elected: President—Eld. James White; Vice President—W. C. White; Secretary—Mrs. M. J. Chapman; Treasurer—H. W. Kellogg; Auditor—L. McCoy; Committee on Publications—Eld. James White, Dr. J. H. Kellogg, and Eld. U. Smith. The following persons were re-elected editors of the Advent Review—Elders James White and J. N. Andrews, and U. Smith as resident editor. Mrs. Mary K. White and Miss V. A. Merriam were elected editors of the Youth’s Instructor. The meeting of the Educational Society was one of much interest. As an enterprise this is neither private nor local,—it concerns all who are interested in education (and who is not?), and who love good order and healthy discipline in educational institutions. We extract365 largely from its proceedings. A statement of the condition of the College, of its workings, financial and literary, were given by the Principal, Prof. S. Brownsberger. The debt is continually decreasing, having fallen from $12,000 in 1875 to less than $8,000 last year, to be reduced to about $6,000 the present year. The attendance the past year has been 426, while the prospect for the present is, that there will be a larger attendance than in any previous year. Additions have been made in departments and teachers to meet the growing demands of the school; three new departments having been added,—the Normal, or Teachers' Institute, a Commercial and a Primary department. New arrangements in terms have also been made which makes it possible for those who wish to engage in winter teaching or summer labor to put in complete terms in the fall and spring without interfering with their engagements or plans. As a board of Trustees for the ensuing year the following named persons were elected: Eld. James White, L. McCoy, S. Brownsberger, J. H. Kellogg, W. C. Sisley, W. B. Sprague, and U. Smith. The following resolutions were presented and adopted:— Whereas, The increasing demands for laborers in the various departments of the cause, particularly in missionary fields in this and foreign countries, requires the preparation as soon as possible of a large number of well-trained workers for these several fields of labor, and Whereas, The Lord has signified his approval of efforts in this direction by blessing in a signal manner the labors of this Society and the educational institution founded by it, therefore Resolved, That each member of the S. D. A. Educational Society be hereby earnestly requested to labor more zealously than ever before for the advancement of the interests of education among us, and especially to induce young men and women who may be benefited thereby and become useful in the cause, to avail themselves of the excellent opportunities afforded at the College located in this place. Whereas, In the past some have moved their families to Battle Creek for the purpose of affording them an opportunity to avail themselves of the advantages of the College, have suffered much, pecuniarily and otherwise, on account of ill-advised moves in reference to purchasing or renting property, therefore Resolved, That we recommend to those who are contemplating removing their families to Battle Creek for the purpose named, to correspond with some member of the Board of Trustees before doing so, and to confer with the Board respecting their plans, before settling, after their arrival. Resolved, That this Society does heartily approve of the careful discipline enforced by the Faculty of the College heretofore, and recommend that no less vigilance in caring for the deportment of students be exercised in future. Whereas, In most of the State Conferences there has been created an educational aid fund, therefore Resolved, That we invite the careful attention of such State Conference officers to the selection of such persons in their midst as would be proper subjects for the reception of the designed aid, that they may be encouraged to prepare themselves for usefulness in the cause by taking a course of study at our College. Whereas, Our College employs no special solicitors of its own, for the promotion of its interests among the people, therefore Resolved, That we invite all of our ministers to labor in their respective fields for the interests of our excellent College, by soliciting patronage and support. Resolution three, in reference to discipline, was discussed by D. M. Canright, Jas. White, and Mrs. E. G. White. A strong appeal was made by both Elder and Mrs. White in behalf of the College, setting forth the duty of the friends of education among us to give the school the influence of their moral support by sympathizing with the teachers in their arduous duties, and seconding their efforts to maintain a proper standard of discipline.