Do the Scriptures teach that the Judgment day is some definite day in the future, in which the dead bodies of all mankind will be raised up, and their souls summoned from their abodes of happiness or misery, and made to re-enter those resurrected bodies, and that then, both their souls and bodies, thus reunited, will be adjudged, and sentenced to Heaven or hell?
This is my last proposition, as set forth in my schedule of May 21, 1872, and hence will close the series.
This proposition, as will be seen, does not belong to the Advent theory of the Judgment, exclusively. I refer to what is the popular orthodox theory of eschatology which is, that mankind possess a soul or spirit, that does not die with the body; but that continues to exist after death, separate from the body, and that at death every soul passes to a condition of happiness or misery, where it continues to enjoy or suffer until the final end of this world, at which time, a great white throne will descend from Heaven, on which will be seated the Lord Jesus Christ as Judge with attendant angels. An archangel will then, by the blast of his trumpet, awaken every dead body buried in the earth, and recall every soul from Heaven or hell, and cause each soul to re-enter and reinhabit its former body; then the vast multitude will all be assembled before the throne, and in presence of the Judge; and each one will be re-examined, and rejudged, and resentenced. Each one then will be remanded back to its former condition, either worse or better, that is, to Heaven or hell; and that is to be the final closing up of all probationary condition of things, the world, in the meantime, having been burned up. Such is, I believe, a synopsis of what may be called the popular, or orthodox, view of the subject.
Before proceeding to examine the proposition of this article, it may be well to notice both the agreement and the difference between the popular orthodox view, or theory, and that of the second Adventists as it may lead to more mutual charity for each other's opinion.
First, their agreements:
(1.) They both agree to the supposed fact of the personal coming of Christ in the clouds of heaven.
(2.) They both agree in the resurrection of the bodies of the dead.
(3.) They both agree in the day of Judgment.
(4.) They both agree in the burning up of this world.
(5.) They both agree in the fact of future rewards and punishments.
(6.) They both agree that there is to be a final end of this mundane system.
Secondly, they differ:
(1.) Respecting the intermediate state of the dead. The orthodox believe the dead are conscious, and are happy or miserable, during this intermediate state, from death to the resurrection. The Adventists believe the dead are unconscious, and know nothing after dying until their bodies are resurrected.
(2.) They differ as to the time of Christ's personal coming. The Adventists believe it to be near. The orthodox, that it probably is not.
(3.) They differ respecting the nature of the reward of the future state, especially that of the wicked. The orthodox believe the wicked will exist forever in endless misery, perhaps in a hell of fire and brimstone. The Adventists believe that the wicked will be annihilated, consumed by fire into smoke.
The above are, I believe, the main points of agreement and difference between the orthodox and Adventists. The Sabbatarians, as a body, hold with the orthodox, although there are many Adventists in theory among them. And a question arises, whether that manner of Bible exegesis, by which the orthodox party maintain their theory, does not almost necessarily tend to, if it does not require, the theory of the Adventists. Both are materialistic in their interpretation. Both hold that temporal death was the effect and penalty of sin. Both hold the resurrection of the body, and the bodily, personal coming of Christ, and the final conflagration of this world. Their main difference is the conscious or unconscious state of the soul after death, and the annihilation or endless existence and misery of the wicked.
I am not certain but that consistency of interpretation will not, sooner or later, require the orthodox party, and especially the Seventh-day Baptists, to either embrace in general the views of the Adventists, or recede from their basis of interpretation of the Scriptures on those subjects. And is it not significant that some of the leading, religious journals of the age, and some of the most prominent orthodox ministers, have thought most favorably of the writings of Professor C. F. Hudson. Nor will it, I think, be largely questioned, but that there is quite an under current of eschatology running nearly in the direction of the Advent theories. Few sects have had a more rapid growth than second Adventism. Being resurrected from the graves of ancient Chiliasm, Millenarianism, and fifth Monarchism, by the trumpet voice of William Miller, it came forth with its grave clothes laid aside, and ascending toward its zenith, it now stands in mid-heaven, if not as a star of the first magnitude, yet, as one of noted dimensions.
And I am of the opinion that much of the success of the Seventh-day Adventists, in making converts to the Sabbath, grows out of their mode of Bible exegesis respecting the nature and destiny of man; the literalism of the latter would seem to require the observance of the former. Hence, the first-day Adventists are inconsistent in that respect with this manner of exegesis, and, hence, I think their success in making converts has not equaled their Seventh-day-Adventist brethren.
But I will not pursue this train of thought farther, and but for the importance of the subject, I would not have introduced it.
Then to the proposition. Do the Scriptures teach its affirmation? I think they do not. But that while they do teach a day of Judgment, a resurrection of the dead, they do not set them forth in the manner the affirmative of the proposition would imply; and that the popular orthodox theory on those subjects is in error as to the time and manner in which those events will take place.
First, then, there seems to be a great inconsistency in the popular view of the intermediate state.
If the soul at death enters immediately the world of spirits, conscious, as it is admitted, it must of necessity enter more or less upon the rewards of that state, and hence it must of course be happy or miserable, the incipient state of Heaven or hell. This is admitted. And if the soul is thus in happiness or misery, must it not have been arraigned, tried, and either condemned or justified? Hence, it must have passed its Judgment day, and received its sentence. Such being the case, of what use can another Judgment day be? Why should the souls of the departed, who have (some of them) been in the heavenly or hellish condition, perhaps for ages, be arraigned, and made to undergo another trial and sentence, and then be remanded back to their former Heaven or hell?
Now the Adventists' view seems far more consistent than this, for, according to their theory, the whole man becoming unconscious at death, the reconstruction of his former body is therefore a necessity to his re-living. But not so in the other case, for they strenuously maintain the continued existence of the soul—the man. Hence, if the man can exist and enjoy or suffer during the intermediate state without its former body, why may it not ever afterward? and hence there is no real need of the resurrection, reconstruction of its former body, in order to enjoy or suffer the pains of hell or the joys of Heaven. Having shown in a former article that the Scriptures nowhere teach the resuscitation of our bodies, I need not recapitulate what was there said. I will simply say that, by the resurrection of the dead, the Scriptures invariably mean man's future existence or a continued one of this.
President Dwight, of Yale College, says that the Greek word, anastasis, which we render resurrection, always means man's future existence, and hence does not refer to the resurrection of the body, and that the Greek word, egeiro, which occurs, I think, but once in the New Testament, is the word that would represent the re-living of the body. The scriptural idea, then, of the resurrection is that of man's future existence, a higher and more glorious existence after death.
Hence, then, unless man's probationary state continues after death, which is not generally believed, the judgment of each one is passed at death, and the Judgment day is continuous, and, as the apostle says in Hebrews 6:2, eternal. Such, I apprehend, will be found to be the teachings of Scripture. The popular notion of judgment does not accord with the scriptural one of that word. The scriptural idea seems to be rather of administration than of sentence. Christ says he came not to judge, but to save, and then, “For judgment have I come into the world, that they which see not may see, and that they which see might be made blind.” Again, “Ye judge after the flesh. I judge no man. If any man hear my words and believe not, I judge him not, for I came not to judge the world, but to save the world.” “My words shall judge him in the last day.” “Now,” says Christ, “is the judgment of this world.” Paul says, in his sermon on Mars Hill, that “God hath appointed a day in which he will judge the world by that man whom he hath ordained, whereof he hath given assurance to all men, in that he raised him from the dead,” “that God winked at the time past, but now commandeth all men everywhere to repent.” The day here referred to is evidently the gospel day, in which all mankind are to be judged by the gospel truths. That is, the divine government is to be administered by Jesus Christ. Hence, to stand before the judgment-seat of Christ is to have the divine government administered according to the gospel of Christ, and as he says. His words shall judge men in the last days.
As the reign of Christ is to continue until all things are put under him, all nations are to stand before his tribunal, judged by his doctrine. Hence, when he shall sit upon the throne of his glory, or glorious throne, before him shall appear all nations. That is, when Christ shall have fully established his kingdom on the earth, when he shall rule or reign King of kings and Lord of lords, when all nations and kingdoms and peoples shall serve him, then will he sit on the throne of his glory, and before him will have been gathered all nations, who will be separated according to their character. This process of judgment is ever going on.
Therefore, although the Judgment day is spoken of as a particular day (it seems to be so represented in some passages), the substance is this, that, either in this world or the next, or both, there shall be a revelation of God's truth to the soul, so that every soul shall see itself as God sees it—see its own evil or good and so be rewarded or punished by that sight. The Judgment consists in showing to the good that when they did anything good to men, they did it to Christ and God; and in showing to the bad that when they refused anything to their poor brethren in want, they refused it to Christ and God. The Judgment is the making known to each man his real character, and the consequences of such a revelation is that some men go into spiritual happiness, and others into spiritual sufferings. This seems to be the substance of the Christian doctrine of judgment, as taught in the New Testament.
But I have already exceeded the limits allotted me in this article.
In taking leave of this subject, I wish to present my high appreciation of the favor granted me by the editors of the Review. They will please accept my sincere and heartfelt thanks. The Review has shown a liberality in publishing which many other religious journals might well emulate. Differing as we do, and each having made out his case according to his best ability, yet I trust nothing has been said to mar our Christian sympathy or intercourse. I can but respect the sincerity and zeal of my Adventist brethren, a zeal most commendable and worthy of the cause of any truth so important. May the great Head of the church ever guide us all into all truth, is my sincere and earnest prayer.
REMARKS
By Uriah Smith
As Bro. G. has stated, the proposition discussed in the foregoing paper does not belong to the Adventist theory of the Judgment exclusively. He might have gone further, and said that his controversy in this proposition is principally with the orthodox view; for the great inconsistency involved in that theory, that all, as fast as they die, enter upon a state of conscious suffering or happiness, but are all finally to be summoned to Judgment to have their cases decided, is so great as to overshadow all other portions of this proposition. An inconsistency so glaring and palpable must in time produce its effect. That God should hold a soul in the agonies of the lake of fire, or permit it to bask in the bliss of Heaven for ages upon ages, and then bring it to the Judgment to see if this was the right treatment to be rendered to it, or to go through the farce of re-affirming decisions already made, is so unlike all the revelation we have of his attributes and character, that it cannot be entertained by any one who will both honestly and seriously consider the subject. And many will thus consider it; for this question is destined to have a hearing. Then what will be the tendency? So long as the different denominations hold the views that now generally prevail respecting the future resurrection of the dead and the Judgment, they will be logically driven to the ground taken by Adventists, which is the only ground that makes throughout a scriptural harmony on these questions. We rejoice in the certainty of the progress of truth in this direction; and we shall neither be surprised nor sorry to see the day draw rapidly on when many of our Seventh-day Baptist brethren will be influenced by it in the manner indicated by Bro. G. Certainly one or the other of these positions must be taken: that the soul is not conscious from death to the resurrection, or that it is judged as soon as it leaves the body; but the moment we attempt to locate the Judgment at death, we find ourselves in conflict with the Scriptures at every step; for they everywhere represent the Judgment as an event to take place, in its execution at the end of all human probation, and the conclusion of all human mortal history.
Respecting the present paper of Bro. G.'s, we heartily second his efforts to show the absurdity of the position of the orthodox party that the soul is conscious, happy or miserable, according to character in death, and yet that the Judgment is future. We accept his statement of the agreement and difference between ourselves and the orthodox, as substantially correct, excepting the idea of the end in the sense of the annihilation of the mundane system which we do not hold. We take issue with him, on the proposition, which is the only one that need be noticed in this article, that the Judgment is a continuous event, to be eternally in progress, and not a definite and future one, to be finally completed upon all the human race.
The resurrection and the Judgment are so plainly taught in the Scriptures that they cannot be ignored, but must have a place in every religious system founded thereon. But the resurrection, we are told in the present instance, is simply our future existence, continued uninterruptedly from this, and the Judgment is constantly going on. We hardly know how to make an application of Scripture to Eld. G.'s theories; for we have come to regard it as a matter of complete uncertainty what unaccountable explanation he would give of their testimony. We have tried to grasp some of his positions, but with about the same result, we must confess, that would attend an effort to grasp a ray of moonshine. The fogs of mysticism, and the chilling blankets of vacuity seem to hold about equal place in his system. So we are at a loss to know what scriptures he will accept, and what explain away in a manner virtually to reject. We have the testimony that Enoch and Elijah were translated to Heaven without seeing death. What construction he would put upon this narrative, whether he would call it veritable history or an allegory, we know not. But if the resurrection means simply a future existence, beyond this present state, we would like an answer to the question whether Enoch and Elijah are ever represented in the Scriptures as having had a resurrection, having been raised from the dead. Is this the way they speak of them? They certainly have a continued existence in a higher sphere, which Bro. G. says is the resurrection. Then they should be spoken of as having been raised from the dead. That the Scriptures do nowhere thus speak of them, and instead of saying that they were raised from the dead, say that they did not see death, shows that the resurrection from the dead is not simply future existence.
Again, if the resurrection is constantly going on, how could Christ say, as is recorded four times in the sixth of John, speaking of those who believe in him, that he will raise them up at the last day; for there is to be no time which can be called the last day, and they are raised up all the time. Or how could he say to Martha, “Thy brother shall rise again”? for according to the continuous-state theory, he had risen already.
We understand Bro. G. that the day of Judgment which God appointed, Acts 17, is the gospel day. How, then, with those who died before the introduction of this day? Cain and Abel died ages before the first advent of Christ. How and by whom were they judged? Peter says of the present heavens and earth that they are reserved unto fire against the day of Judgment and perdition of ungodly men. The day of Judgment had not then commenced when he wrote. The angels that fell are reserved to the Judgment of the great day. Jude 6. The Judgment had not then, any part of it, taken place when Jude wrote. Daniel and John both saw a specific time when the Judgment was set, and the books were opened, and the dead were judged out of those things written in the books. And to the same effect testimony might be multiplied to almost any extent.
Into the particular events of the Judgment, as we view it, it is not necessary for us here to enter, as they were so fully set forth in the REVIEW, some time since, in the series of articles entitled, “Order of Events in the Judgment,” by Bro. Andrews, which we hope soon to see in book form. That a Judgment, investigative in its nature, must take place before Christ comes, is evident. And if, at the final perdition of the ungodly, who are raised one thousand years after the righteous, Rev. 20, they are judged out of those things written in the books, it is evident that an examination of the books must have been made; and in no other place can the thousand years' work of Judgment committed to the saints, Rev. 20:4, have its application. This is not because God needs evidence in the matter, but that all interested intelligences may see and understand the principles upon which he acts. Giving each person a view of his deeds is not the execution of the Judgment; for that would be no punishment to the wicked. They boast of their deeds of fraud and violence, and glory in their shame. And to say that in the future state they are going to look with abhorrence on their own characters, is to say that a work of reformation will be wrought for every one of them by which their moral natures will be purified and quickened; which is absurd.
Looking over the whole field, how harmonious and consistent the view that in death we lose the consciousness of life; that Christ, who has undertaken our redemption, will raise us up from death; that this event is left till the probation of all the race is finished; that then those who are judged worthy of eternal life, will be saved to live forever, while those who have thrown away the proffered boon, will perish everlastingly. And for these positions the Scriptures give the most abundant evidence. But how disjointed and irreconcilable with the Scriptures is the view that there is no death, that the resurrection and Judgment begun with Abel, and will last forever. This view robs Christ of the glory of his work, and leads to the logical conclusion that as those who enter the other world in a state of sin, are far more numerous than the righteous, the time will eventually come when the wicked will infinitely exceed in number all the good of the whole universe, when the principle that shall be enthroned as the ruler of all, shall be a principle of evil, and the whole creation of God be turned into one vast and unmitigated hell.
God will not thus be overcome. Evil, with its author, and its abettors, will be rooted out. Truth and righteousness alone will live, and their friends alone will behold their everlasting triumph.
Whatever view we may take of the “science of last things,” may He who has undertaken the redemption of our fallen race, have compassion upon us in our low estate, and help us to make that preparation that will secure to us at last all the blessings and privileges contemplated in his glorious plan for our salvation.
U. S.
SELF-SURRENDER
By Wm. O. Stoddard
Lord, one deep trouble of my soul,
From which I pray to be set free,
Is that I cannot self control,
And give up all the world for thee.
My weak, corrupt, deceptive heart,
Whenever early lusts I flee,
Like Ananias, yields a part,
But will not give up all for thee.
Sapphira-like, false thoughts arise
When, penitent, I bend the knee,
To hold the world before mine eyes,
And say, I gave it all for thee.
Well do I know how small the worth
Of all the gains that here may be;
But still my fond heart clings to earth,
And will not give up all for thee.
Lord, make me victor in the strife!
Thou who hast given so much for me,
Teach me this parable of life,
That I have NAUGHT to give for thee.
—Wm. O. Stoddard, in Independent.
No Room in the Inn.
By George O. Sutram
The inn is full—but is there none to yield?
She is so weary—must she go afield?
Oh! had I that night chanced to be a guest,
Thrice welcome, Mary, to my place of rest.
Are such thy thoughts? then hast thou room for all?
Hands for the fallen, ears for every call?
Christ claims our love in many a strange disguise:
Now fever-stricken on a bed he lies,
Friendless he wanders now beneath the stars,
Now tells the number of his prison bars,
Now bends beside us, crowned with hoary hairs:
No need have we to climb the angel stairs,
And press our kisses on his feet and hands:
In every saint who suffers here the Man of Sorrow stands.
—George O. Sutram, in the Sunday Magazine.
Michigan 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.
Michigan Conference.
This Conference will hold its next annual session in connection with the camp-meeting at Battle Creek, Sept. 4–8, 1873. Let all the churches, and scattered brethren be well represented. Also let each S. B. Treasurer see that all pledges are paid up to Sept. 1, 1873.
E. H. Root, } Mich.
S. H. King, } Conf.
D. H. Lamson, } Com.
The Health Reform Institute.
The stock-holders of the Health Reform Institute will hold their seventh annual meeting at Battle Creek, Mich., in connection with the camp-meeting, Friday, Sept. 5, 1873, at 9 A. M., for the election of officers, and for the transaction of any other business that may come before the meeting.
Stock-holders who cannot attend will please see that their stock is represented by proxy; neglect of this may defeat the object of the meeting.
James White,
Ira Abbey,
William Ings,
Harmon Lindsay, } Directors.
E. B. Gaskill,
M. S. Merriam,
C. W. Comings,
Ohio Camp-Meeting.
The Ohio Camp-meeting will be held Sept. 11–15, at Lexington, one mile south of the village. Lexington is situated on the Sandusky, Mansfield, and Newark railway, nine miles south from Mansfield. Provisions and straw will be furnished on the ground, as heretofore. We trust the brethren and sisters in this Conference will come up to this yearly feast prepared to work for the Lord.
Camp-Meeting Committee.
A Request.
Will not Bro. Nicola, or some other suitable laborer meet with the Afton church on the first Sabbath and first-day in September, or as soon after as convenient? We consider this important, as there are several who wish to be baptized, and it is desired that the ordinances be attended to, with other important matters. By the earnest solicitation of the church. I. L. Syp, Leader.
Monthly meeting for Western N. Y., at East Elma, Sept. 13 and 14, 1873. John Hicks.
Tract and Missionary Society.
The Mich. T. and M. Society will hold its next annual meeting in connection with the camp-meeting at Battle Creek, Sept. 4–8. E. H. Root, Pres.
Ohio Conference.
This Conference will hold its next annual session in connection with the camp-meeting at Lexington, Wednesday, Sept. 10, 1873. The Conference is appointed one day in advance of the camp-meeting, in order to get the business out of the way of the religious services of the meeting as much as possible. Let all the delegates be on the ground Monday, to help fit up the ground for the meetings.
O. F. Guilford, } Conf.
Geo. Bisel, } Com.
Ohio T. and M. Society.
The next annual meeting of the Ohio T. and M. Society will be held in connection with the Ohio Camp-meeting at Lexington, Sept. 11–15, 1873. O. F. Guilford, Pres.
Quarterly Meetings.
Quarterly meeting for the church, and T. and M. Society, at Clyde, Aug. 23, 24.
At Appleton, Licking Co., “ 30, 31.
At North Bloomfield, “ 30, 31.
O. F. Guilford.
Monthly meeting for Cattaraugus Co., N. Y., will be held at the Rich Valley school-house, near my residence, Aug. 16, 17. As we transfer this meeting to a place where they know but little of us, we are anxious for a general attendance of the friends of the cause. Bro. E. B. Saunders has been invited to attend. W. W. Stebbins.
Will Bro. Root meet with the Tract Society, Aug. 23, 24, at Springport, Jackson Co.? J. F. Carman, Director Dist. No. 4.
There will be a quarterly meeting in the village of Allegan, Allegan Co., Mich., in connection with the T. and M. Society, Aug. 16, 17, 1873. A general rally is expected at this meeting, it being the last one before camp-meeting. We invite all to come prepared to labor for the Lord, and his cause. Bro. Hutchins is expected at this meeting. In behalf of the church. Charles Jones.
The next quarterly meeting for the churches at Little Prairie, Johnstown, Raymond, and Oakland, Wis., will be held at Oakland, Sept. 6, 7. There will also be a meeting of the Tract and Missionary Society. Hope to see a representation from all the churches including Dist. No. 1. A. Olson.
California Camp-Meeting
The California State Camp-meeting will be held from September 17 to 23, one mile east of Yountville Station, on the Napa Valley Railroad; nine miles north of Napa, and six miles south of St. Helena. It is desired that all the tents be on the ground Monday evening, the 15th, and those designing, as far as possible, to arrive Tuesday evening, the 16th, as suggested in the Review. We expect Bro. and sister White, and Bro. D. M. Canright, to join us in the camp-meeting. Come, brethren and sisters, to this camp-meeting. Bring your friends with you that you think may be benefited. Come, praying that the meeting may be a signal blessing to the cause in our midst. Teams will meet trains each way to convey passengers to and from the camp ground free of charge.
J. N. Loughborough, } Cal.
Jackson Ferguson, } Conf.
John Judson, } Com.
California Conference.
The first session of the California State Conference will be held in connection with the camp-meeting, Sept. 17 to 23, at Yountville. At the session of our State meeting, we, by vote, resolved ourselves into a State Conference. According to the State Constitution circulated among you, you will see that each church of twenty members or less is entitled to one delegate, and one delegate for every additional fifteen members. Thus, twenty members, or less, will entitle you to one delegate; thirty-five members, to two delegates; fifty members, to three, &c. Blanks will be sent to each church clerk in due time, with proper instructions how to fill them for the Conference. Let each church immediately elect their delegates, that all may be ready in due season. Cal. Conf. Committee.
New England Conference.
This Conference will hold its next annual session in connection with the camp-meeting at South Lancaster, Mass., Wednesday, Aug. 20, 1873. Delegates should be on the ground at the latest by Wednesday morning. The Conference is appointed one day in advance of the camp-meeting in order to get the business out of the way of the religious services of the meeting as much as possible. Let all the churches and scattered brethren be well represented. It is expected that each church will send delegates according to the constitution. Also let each S. B. Treasurer see that all pledges are paid up to July, 1873. The Conference Secretary will furnish each S. B. Treasurer with a blank to fill out.
S. N. Haskell, } N. E.
H. B. Stratton, } Conf.
A. W. Smith, } Com.
Quarterly Meetings.
Greenville, Ill., August 16, 17, at the Chelsea meeting-house. Rockton, 23, 24. We hope all the friends of the cause, within a reasonable distance of these meetings, will attend. There will be a Tract and Missionary meeting held at each of the above places. There will also be opportunity for baptism. Meeting to commence with the Sabbath. R. F. Andrews.
The Tract and Missionary Society of Dist. No. 8, of Michigan, will be held at Bushnell, August 17, 1873. A general attendance and reports are expected at this meeting. J. Fargo, Director.
The quarterly meeting for the District will be held August 16, in connection with the T. and M. meeting. Bro. Hutchins is requested to meet the churches at this meeting. There will be an opportunity for baptism if any desire. Conference Committee.
Maine State Conference.
The Maine State Conference will hold its next annual session in connection with the camp-meeting to be held one mile above Pishon’s Ferry, on the Portland and Kennebec R. R., on the same ground occupied last year, commencing Aug. 28, and continuing to Sept. 1. Let all our churches in this Conference immediately take the necessary steps to fully represent themselves, by delegates; also, let all see that their S. B. pledges are paid up to Sept. 30, if possible.
“Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of Heaven, and pour you out a blessing, that there shall not be room enough to receive it.” Mal. 3:10.
We earnestly request all to see that their tents are put up, and things set in order, and be ready to commence with the first day of the meeting and remain until the close.
J. B. Goodrich, } Maine
G. W. Barker, } Conf.
Wm. Morton, } Com.
Quarterly meeting for Sand Prairie church, Wis., August 30, 31, 1873. The brethren visiting the churches are expected. Thos. Demmon, Clerk.
Michigan Camp-Meeting—R. R. Arrangement.
We have received notice from the Gen. Superintendent of the Michigan Central Railroad that the Mail and Accommodation trains, both directions, will stop at the ground of the Michigan Camp-Meeting, Sept. 3 to 9, inclusive. He also writes: “We may decide to place a person there to sell return tickets from the encampment grounds to the several stations; and if so, shall expect the influence and co-operation of Mr. Root to induce all persons taking trains from the encampment to purchase tickets, and thus prevent confusion on the cars.”
Going east, the accommodation train stops at Battle Creek at 6 A. M.; the mail train, at 12.20 P. M.
Going west, the mail train stops at 1, and the accommodation, at 7.30 P. M. These are the only trains which stop at all stations. We will give the time at other stations next week.
A Word to Subscribers.
By Editor
1. If you want the REVIEW continued, there is no reason why you should let it be stopped, for your pastor tells you every week just when your subscription expires, and a blue cross opposite the special note gives each one notice of the time it will stop if not renewed. If it is discontinued, it is no fault of the Office.
2. Do not expect any discrimination to be made in your favor because you are “an old subscriber,” or “an old friend of the cause,” for the clerks in the counting room have no means of knowing this; their only guide is the number on the poster. And even if they knew all of the subscribers, they could not be expected to examine a list of 5,000 names to see who should be exempted from the rule. And old friends of the cause should show their continued interest by renewing their subscriptions in good season.
3. If you want all the numbers, you must renew in time, for the back numbers cannot always be supplied. When they can, it causes additional labor.
4. If your papers do stop, do not complain of the Secretary or clerks, but remember that advance pay is the rule, and full and long notice has been given.
5. If you will remember this, and act upon it, many unpleasant feelings will be prevented, and, perhaps, unchristian words will be avoided.
Note from Bro. Canright.
By Dudley Marvin Canright
AFTER parting with our dear brethren and sisters at Medford, Minnesota, we came home to Monroe, Iowa, and sold our place, household stuff, &c., retaining only my library, and what things we can carry with us from place to place.
For nearly four years, Monroe has been our home, where we had hoped to stay much longer. It seemed sad to break up, and leave our dear friends, and associations there, with little probability of soon, or ever, seeing them again. But this has been our lot for years, and probably will be till the Lord comes. We feel now that we shall never buy another home, but live as it were, in our trunks and satchels, ready to move at any time.
We left Monroe, July 14, and arrived at Bro. White’s, near Black Hawk, Colorado, the next Friday. We found them very comfortably situated—free in spirits, much improved in health, and greatly enjoying this quiet retreat. Have been with them now about two weeks. Excepting a little labor at the Medford Camp-meeting, I have done nothing in preaching, writing, or studying, for about two months, on account of poor health. Since coming here I have improved quite fast, so that I now feel pretty nearly well. I have strong hopes that it is the will of the Lord that I shall entirely recover my usual health. Hope now to soon be able to commence labor again, working into it as I find my strength will bear.
We shall not soon forget our many dear friends in the East. We ask to be remembered by them in their prayers, and shall be very glad to hear from any of them frequently by letter.
As our expenses are necessarily very heavy this summer, our friends who are owing us for books and papers will oblige us very much by sending it to us by mail as soon as consistent. Our address, till further notice, will be, Black Hawk, Colorado.
D. M. CANRIGHT.
Black Hawk, Col., July 31, 1873.
Maine State T. & M. Society Meeting.
By J. E. Baker
The Maine State Tract and Missionary Society will hold its first annual meeting in connection with the Camp-Meeting near Skowhegan, Aug. 28 to Sept. 1, 1873.
We want a report from every member in the State, that we may learn what has been done for the cause this year. The Librarians will see that the reports are handed to the Directors of each district, so that they can report to the State Treasurer, Wm. Haynes, So. Norridgewock, in season for him to report to the meeting. J. E. BAKER, Pres.
New England Camp-Meeting Arrangement.
By S. N. HASKELL
The special notice I sent to the REVIEW last week for those coming to the New England Camp-meeting, I wish to correct, as different arrangements have been made. Free return passes can be had on the ground over all railroads running to Clinton or Lancaster from Bellows Falls, N. H., Norwich, Conn., Lawrence, Mass., New Bedford, Mass., Boston (via Boston and Fitchburg R. R.) and all points on Vermont and Massachusetts R. R., except those starting from Worcester, where camp-meeting tickets should be purchased. Return free passes will be given to those coming through Worcester, but not to Worcester. Pay full fare one way, and then return free. S. N. HASKELL.
Answers to Correspondents.
By J. H. W.
CAN a Seventh-day Adventist engage in peddling patent medicines, and be consistent with our faith?
E. O. H.
There are three words which have suspicious-looking faces in this question—peddling, patent, and medicines. It is always with regret that we hear of an S. D. Adventist peddling, especially if he is able-bodied, and can labor for his support, and if he peddles unnecessary things. We have known some strong, healthy men to go around the country peddling pictures! and if they knew what the majority of sensible people thought of them, they would be ashamed to enter a house with their wares; always provided that a peddler can be ashamed of anything. That which our faith embraces forbids our dealing in “patent rights;” they have a bad odor; there is so much of humbuggery about them, that the world looks with suspicion upon those who deal in them. And ninety-nine one-hundredths of all the patent medicines in the land are worse than humbugs—they are positively injurious, and to be avoided. We may safely caution all against buying “bitters” of every kind. We would as soon keep a pet viper in the house, as to introduce the use of “bitters” in a family. We must answer the above question with a decided negative. J. H. W.
Michigan Institution for the Education of the Deaf, Dumb, and Blind.
By Egbert L. Bangs
TO THE PUBLIC:
The Michigan Institution for the Education of the Deaf and Dumb and the Blind is now completed. It will accommodate far more pupils than are now in attendance, and it is of the utmost importance that all proper subjects for instruction should enjoy its privileges.
You are respectfully requested to communicate to the undersigned the name and address of the parent or guardian of any Deaf-Mute or Blind child residing within your jurisdiction, in order that arrangements may be made for the admission of such child to the Institution.
Deaf-Mute and Blind children, between the ages of ten and twenty, who are of sound mind, good moral character, and who are free from contagious disease, are entitled to eight years of instruction, without charge for board or tuition.
Parents or guardians unable to provide suitable clothing can have it furnished at the expense of the county they reside in.
It is hoped that every man to whom this circular is addressed will feel a lively interest in seeking out and reporting all the Deaf and Dumb and the Blind who reside within his jurisdiction.
By order of the board of Trustees.
EGBERT L. BANGS, Principal.
Agents Asked to Return Key to the Chart
AGENTS who have quantities of the “Key to the Chart,” are requested to return them to the Office.