THE Dr. next considers the doctrine of the Trinity, and frankly admits it to be a "doctrine of faith" [credulity], "not of comprehension." The Dr. is very positive that we are wrong and he right, but does not bring forward his proof. I will not stop to make assertions, but will inquire what God does say of the "manner of his own existence."
In Ex. xxxiii, 21–23, we read that God told Moses that he would cover him with his hand while he passed by, but that he should see his back parts. Will the Dr. charge God with deception, or admit that he has a form? Will he receive Christ's testimony when he speaks of his Father's "shape?" Luke v, 37. Will he admit that Christ went to heaven bodily? Acts i, 9. Will he believe Paul when he says that Christ was in the "form of God" [Phil. ii, 6], and the "express image" of his Father's "person?" Heb. i, 3. We leave the reader to judge who is most "reckless" on this point.
The doctrine of annihilation next comes under consideration, and here we feel constrained to repeat, "Ye do err, not knowing the Scriptures."
In answer to the Sadducees, as recorded in Luke xx, 37, 38, Christ does not quote God's language to Moses to prove that the patriarchs had a conscious existence after death, but to prove what the Sadducees denied, namely, the resurrection, as is clearly shown by his application in verse 37: "Now that the dead are raised, Moses shewed at the bush," &c. Verse 38. "For he is not a God of the dead, but of the living." Why? "For all live unto him," and he will raise them up at the last day.
With regard to the mount of transfiguration, I believe Moses was there; not the immortal soul of Moses, but Moses himself, and that consequently he had had a resurrection. The contention between Michael and the Devil was not about his resting-place, but whether he should be raised out of it; and at the Lord's rebuke the Devil was silenced, and Moses was brought forth, and did appear on the mount.
The language in Isa. liv, 1, 2, I think is greatly misapprehended. They are "taken away," but how? It is by "perishing." "He shall go in peace," margin; but where does he go? "They shall rest in their beds." This agrees with Job iii, 17. "There the wicked cease from troubling; and there the weary be at rest." The "walking in uprightness" takes place in this life preparatory for this peaceful sleep, to await the first resurrection.
Luke xxiii, 43. The Dr. is very positive that Christ and the thief were in Paradise that very day; but our Lord told Mary three days after, that he had not been there. John xx, 17. Which shall we believe? The passage reads, "To-day," &c.; but the original "semeron" may be rendered "This day," as the Dr. has it. Notice the thief's request. "Lord, remember me when thou comest into thy kingdom." Christ answers him, "This day," (the day that I come into my kingdom,) "shalt thou be with me in Paradise." Christ has not yet come into his kingdom, so that the promise is not yet fulfilled.
Luke xvi, 19–31. The case of the rich man and Lazarus the Dr. considers so clear and decisive that he does not stop to make even a single point, but we conclude he would have us consider it a literal history. How it proves the conscious existence of either soul or spirit we fail to perceive, for neither word occurs in the text. It is said that Lazarus died and was carried into Abraham's bosom. Is this literally true? Was dead Lazarus conveyed to the bosom of Abraham? O, no! but his soul was. Hold! It is literal, and the word soul is not there. The very person that died, was carried, and if so, he must have been taken while dead, or been previously raised from the dead. Now when are the saints raised and taken to Abraham's bosom? It is when the "Lord himself shall descend with a shout," &c. 1 Thess. iv, 16, 17. This of course is yet future. The rich man dies, and lifts up his eyes, being in torments. Nothing is said about the lapse of time between his death and his being in torments; but when he looks up he sees Lazarus in Abraham's bosom. But as Lazarus was not carried there till after his resurrection; and as that, as we have shown, is yet future, this part of the scene must also be in the future. And again this is proved by the fact that "when once the master of the house is risen up and shut to the door," or probation is past, the wicked shall see Abraham, Isaac, and Jacob, in the kingdom of God. See Luke xiii, 24, 28. We see then that as a literal narration it has no bearing upon the question of man's state in death; and if it is a parable, we need more positive testimony to prove so important a point as the immortality of the soul.
Mark iii, 29; Matt. xxv, 46. The "eternal damnation," and the "everlasting punishment" here spoken of we firmly believe; but let us have Paul's explanation of them in 2 Thess. i, 9. "Who shall be punished with everlasting destruction from the presence of the Lord and the glory of his power." Where are they then?
Jude 7. Will the Dr. contend that the cities of the plain are still burning under the Dead sea? But, say you, it means the inhabitants. Admit it. Now let us turn to 2 Pet. ii, 6, and learn what the example was. "And turning the cities of Sodom and Gomorrha into ashes... making them an ensample unto those that after should live ungodly." What is the conclusion? That those who live ungodly will be turned to ashes also. This agrees with the testimony in Mal. iv, 3, which the Dr. is so anxious to wrest from us, that the wicked shall be ashes under the saints' feet. And Macknight's rendering, "having undergone," &c., makes it clear.
Rev. xx, 10–15. The language used in verse 10 is applied to the Devil, and he is to be tormented only while day and night lasts. The term forever signifies only as long as a thing, considering the surrounding circumstances, can exist. So says Dr. Clarke. Now the "surrounding circumstances" of the wicked, as mentioned in verse 15, are such as will soon terminate their existence, and in consequence they will, in harmony with this passage, experience the second death. Aion, the word rendered forever, is defined by Schrevelius as follows: "An age; a long period of time; indefinite duration; time, whether longer or shorter."
Isa. lxvi, 24, certainly implies an entire destruction; for if their worm does not die, and their fire is not quenched, they will certainly be consumed. Our Lord conveys the same idea in Mark ix, 44, 46, 48, and the figure is taken from Gehenna, which, according to Greenfield, is the valley of Hinnom, south of Jerusalem, where constant fires were kept burning to consume the filth and dead carcasses taken from the city. The same term is used in Jer. xvii, 27, where it is said that a fire should be kindled in the gates of Jerusalem, and should not be quenched. No one would contend that it is still burning. Pur obeston, the original of the unquenchable fire in verse 43, is also used by Eusebius, a learned Greek, in giving an account of the martyrdom of both Cronion and Julian, who were finally consumed in an unquenchable fire. "Bloomfield speaks of the pur obeston as completing the awful image of total destruction." Debt and Grace, p. 197.
Matt. x, 15; xi, 24; Mark vi, 11; Luke x, 12, 14. We believe every word of these passages, and we believe, too, that it will be more "tolerable for Sodom and Gomorrha in the day of judgment" than for those who, in this enlightened age, with the Bible in their hands, vainly worship God by "teaching for doctrines the commandments of men." Mark vii, 7.
We have already referred to Mal. iv, but a word or two more. By examining chap. iii, 17, we shall find that this scripture applies when the Lord makes up his jewels. When is this? When he shall "send forth his angels to gather his elect from the four winds." Matt. xxiv, 31. And when the Sun of righteousness arises the people of God are to go forth and grow up as calves of the stall, instead of fleeing to the mountains, and being hunted and chased down like panting deers, as they have been under the awful persecutions of Pagans and Papists. But if all the proud, and all that do wickedly, were burnt up at the destruction of Jerusalem, why does the Dr. try so hard to establish the fact that there is an endless hell awaiting some of us now? It seems to me that this is the Dr.'s "other day of retribution" when all the wicked shall meet their overthrow.
The doctrine of the immortality of the soul, I do not hesitate to say, is not a Bible doctrine. In the 1106 times the words soul, and spirit, occur in the Bible, the terms immortal, or deathless, are never applied to them. There is but one passage that would even intimate that man was naturally immortal, and that is a quotation from the "father of lies." Gen. iii, 4. The111term immortal occurs but once, and is then applied to God. 1 Tim. i, 17. "Now unto the King, eternal, immortal, invisible," &c. The word immortality occurs but five times. Christ brought it to light through the gospel [2 Tim. i, 10], and the gospel says that God only hath it [1 Tim. vi, 16], that we are to seek for it [Rom. ii, 7], and that we shall put it on at the resurrection. 1 Cor. xv, 53, 54. The Bible plainly states that the "dead know not anything," but that "their love, hatred, and envy, is perished" [Eccl. ix, 5, 6]; that the very day that their breath goeth forth, their thoughts perish [Ps. cxlvi, 4]; that they praise not the Lord [Ps. cv, 17]; that those who have died in the Lord are asleep, and are perished, without a resurrection. 1 Cor. xv, 18.
What we have already said is sufficient to prove the end of the wicked; but let us hear David, who professes to have understood their end. Ps. xxxvii, 20. "But the wicked shall perish, and the enemies of the Lord shall be as the fat of lambs; they shall consume, into smoke shall they consume away." Eze. xviii, 20. "The soul that sinneth, it shall die." Rom. ii, 23. "For the wages of sin is death." What death is this? Let John answer. Rev. xxi, 8. "But the fearful... shall have their part in the lake which burneth with fire and brimstone, which is the second death." Paul says [Rom. ii, 12], "For as many as have sinned without law shall also perish without law." What becomes of them? Obadiah says, "They shall be as though they had not been." Verse 16.
With regard to the Dr.'s description of this doctrine we have only to say that we think he ought to be careful to know whereof he affirms.
Who, or what, Uriah Smith was, we know not; but we presume there have been as bad men who have believed the immortality of the soul and the eternal misery of the wicked.
Satan has succeeded admirably in making the great majority of mankind believe that they shall not surely die; but we thank God that the light is so clear on this point that all who will may be shielded from the seductions of modern Spiritualism, which is the legitimate child of the immortal-soul theory.
Respecting baptism, we agree with the Dr. that it is the answer of a good conscience; but a good conscience is one instructed by the word of God, which says we are buried, and planted, with Christ by baptism; not sprinkled with a few drops of water. Rom. vi, 4, 5.
Also, concerning falling from grace, I do not consider it a "Christian privilege," neither would I charge God with folly in warning us so faithfully against the danger of it.
And now, dear brethren, I have thus carefully, though briefly, reviewed the objections brought against my views in your first Letter of Admonition. My motive, I trust, has not been a love of controversy, but an honest desire to shed what light I am able to upon these truths that I consider so interesting and important. It is not without some regret that I thus separate myself from you; but our Saviour condemned the scribes and Pharisees for transgressing the commandment of God by their tradition, and plainly stated that it was in vain to worship God, teaching for doctrines the commandments of men [Matt. xv, 1–9], and as God's truth is immutable, if you still hold on to your traditions, in order to maintain my integrity I must leave you. But as I do so, let me exhort you to follow the example of the more noble Bereans, who "searched the Scriptures daily, whether those things were so." Acts xvii, 11.
The signs of the times are ominous, and indicate that the "day of the Lord hasteth greatly" [Zeph. i, 14], and it will soon be proclaimed, "The great day of his wrath is come, and who shall be able to stand?" Rev. vi, 17. The answer will be, "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." Chap. xxii, 14.
A second Letter of Admonition by your pastor has also been received. Its courteousness and kindness are indeed touching, but the admonitions of the word of the Lord are of far greater authority than those of any man, and those I must heed. I love and respect you still, and I would you might see the clear light that is shining from God's word in these last days, which would prepare you to abide the storm that is soon to burst upon a guilty world.
Respectfully yours,
S. B. WHITNEY.
Malone, N. Y.
Choosing the Lord’s Commandments
Bro. E. Jones writes from Dryden, Mich.: "I am in harmony with the Seventh-day Adventist church so far as I have investigated the subjects advocated by them. I embraced the Advent views in 1843, which caused my expulsion from the church. I felt willing to suffer reproach and wrong rather than to go with them and do wrong. The path of duty seemed to open plain before me. The alternative was, I must choose the creed of the church with all its false teachings, or I must turn my feet into the testimonies of the Lord. I chose the latter. I never have as yet regretted my first step, notwithstanding opposition has stared me in the face from the first. I feel that it is my duty to have respect unto all God's commandments. I was glad to hear that the Lord was doing a good work in Shelby by Bro. Lawrence. Cannot Bro. L. come here and dispense the word of life?"
LETTERS.
"Then they that feared the Lord, spake often one to another."
From Bro. Loudon.
DEAR BRO. WHITE: I have not been silent because I have no love for the present truth, but from a feeling of incompetence: yet I think it is my privilege and duty to let my light shine, and own my Lord and Saviour before men, that he may own me before my heavenly Father.
The signs of the times show that we are nigh the closing of all probation in this present world. I believe the Lord is giving us his last message, and may I be prepared to meet the Lord in peace. There are but four of us here that believe in the seventh day Sabbath and Advent doctrine, but we believe the Review publishes the truth as it is in the Scriptures, and we hail its weekly visits with delight. We all believe that the gifts will be in the true church, and what has been given to us already are in agreement with the Scriptures.
I hope that some of our preachers will come to this place and give a course of lectures. I think some good might be done, and hope that all who pass this way will call and stop awhile with us, as we would like a visit from any of the brethren. I have ever been in favor of temperance, and as for tobacco, I broke off the habit of using this filthy weed some eight years ago, about the time I embraced the Sabbath, and now I think tea and coffee will share the same fate.
I am trying to keep the commandments of God and the faith of Jesus, that when the Lord shall make up his Jewels, I may have some humble part with them in the new earth, a part in the first resurrection, over which the second death shall have no power. Brethren pray for me, that I may with you obtain that blessed inheritance that is incorruptible, undefiled, and that fadeth not away, eternal in the heavens.
Your unworthy brother hoping and trying to live for the kingdom.
JAMES LOUDON.
Janesville, Wis.
Extracts from Letters.
Bro. J. Baker writes from Cass, Ohio: "We as a church here in Cass, Ohio, do feel thankful to God that we have been organized, taking the name of Seventh-day Adventists, without a dissenting voice. There seems to be now but one determination to strive more earnestly for the faith once delivered to the saints, and to make a more thorough work and entire consecration to God. We most solemnly believe that time is short; and we thank God that his promise is sure to all those that put their trust in him. He has promised to never leave them nor forsake them; therefore we have a hope of eternal life when the conflicts of this world shall cease."
Embracing the Sabbath Truth
Bro. A. Damon writes from Orwell Corners, N. Y.: “In 1860 I became troubled about the Sabbath question, and found by reading my Bible that I was in error. I conversed with a brother who was living near me then, and he instructed me, and showed me the light on it; and he spoke to me also about Rev. xiii, xiv, concerning the three angels' messages, and the time in which we live; and I have received light to my great joy, upon what had troubled me more or less since 1844. I well remember that time when the cry of the message of the first angel was heard. Rev. xiv, 6, 7. I have been reading some of your small tracts, and some of sister White's works, and occasionally the Review and Herald since 1860. I immediately left off keeping Sunday, and commenced keeping the Sabbath of the Lord our God, and I am led to rejoice in the truth of God's word. May he sanctify me through his word, which is truth. I am led to believe by testimony of Scripture, in the near coming of Christ our Lord, to redeem us from the earth. I mean to be found on the sure ground, with oil in my vessel, that I may be also ready.. ”
Returning to the Sabbath
Bro. R. D. Bates writes from North Leeds, Wis: “I wish to say that of late I have set out to serve the Lord and keep his commandments. I feel a strong determination to press my way onward and upward. One year and a half ago I heard the third angel’s message proclaimed by Bro. Sanborn. As far as I had light I embraced it; but soon unbelief and darkness crept into my mind, and I rejected the Sabbath. Of late, through the mercies and goodness of God, I have been made to see the error of my ways, and I do this day feel to rejoice in his goodness, and to thank and praise his holy name that he has ever called after me again. I beg an interest in your prayers, that I may hold out faithful to the end.”
Satan hates the voice of earnest prayer.
OBITUARY.
By R. F. Cottrell
It becomes my duty to record the death of our dear and much afflicted sister Louisa Smith, wife of Bro. Harrison Smith, who fell asleep in Jesus at Barre, Orleans Co., N. Y., Sabbath morning, Feb. 15, 1862, in the 55th year of her age.
Sister Smith embraced the third angel's message a little more than nine years ago, and since that the coming of the Lord has been her almost constant theme. Though crippled with rheumatism during all this time, being unable to walk for years, and in almost constant pain, she greatly desired to live and remain to the coming of Jesus. She loved the assembly of the saints, and was faithful in social duties and fervent in prayer, almost always remembering her children, earnestly beseeching God for their conversion and salvation.
For the last few months she has been failing in strength, and about two weeks before her death she was taken with vomiting, and was not able to take nourishment. She had her senses till the last, and after much suffering, fell asleep in the most easy and peaceful manner.
The writer spoke at the funeral from Rev. xiv, 13, after which she was borne to her quiet resting place, there to wait the voice of the archangel and the trump of God.
“She hath passed death's chilling billow,
And gone to rest;
Jesus soothed her dying pillow—
Her slumber's blest.”
R. F. COTTRELL.
J. BYINGTON
By John Byington
Died of apoplexy, Feb. 16, 1862, in Burlington, Mich., sister Adams, in the fifty-ninth year of her age.
Sister Adams embraced the present truth four years ago last summer while Brn. Bates and Waggoner were with the tent in that place. I staid at her house the first time I ever was in Burlington, soon after the tent meeting. She then said to me that she had never made a profession of religion, but while listening to the truth preached at the tent, she was convicted of its importance, embraced it, was baptized, and I believe has been endeavoring to maintain it up to the present time. The assembly was large at the funeral, where we endeavored to show that those who die in the Lord will soon have part in the first resurrection.
J. BYINGTON
J. BYINGTON
By J. Byington
Died of croup in the town of Newton, Mich., Feb. 10, 1862, Rollin L., son of Ambrose and Caroline White, aged two years and eight months. His sickness was about one week. Rollin was a healthy, quiet child, loved by all. Jesus blessed little children and said, “Of such is the kingdom of heaven;” therefore we have a blessed hope of seeing loved ones again in the morning of the first resurrection.
J. BYINGTON
Conference Proceedings
By S. T. Fowler
The conference convened for business first-day morning, Feb. 2, 1862, at the house of Bro. Odell. The meeting was opened with prayer, when Bro. Cady was chosen chairman, and S. T. Fowler secretary.
After some little discussion on the different points under consideration, the following resolutions were unanimously adopted:
Resolved, That we continue the tent operations during the coming season.
Resolved, That the Systematic Benevolence fund be used for the support of the tent.
Resolved, That a subscription list be opened for those who feel disposed to subscribe for the support of the tent over and above the amount paid by the S. B. fund.
Resolved, That this conference invite Brn. Allen and Bostwick to labor in the tent during the ensuing season, and that they be supported by the prayers and means of the church.
Resolved, That Bro. Fowler act as one of the tent committee.
Resolved, That the secretary be authorized to send the proceedings of this conference to the Advent Review Office at Battle Creek for publication.
Resolved, That this conference adjourn to meet at Deerfield on the first Sabbath and first-day in October, 1862.
The above includes all the business transacted at our regular conference meeting, at the close of which an appointment was made to meet in the same place at early candle-light for a social meeting. At the time appointed all the brethren who had attended the conference, with the exception of four or five who had left for home, met again at Bro. Odell's and listened to a very interesting and pointed discourse by Bro. Bostwick on the necessity of believers in the third angel's message abstaining from the use of tobacco, tea, coffee, and the wearing of hoops, in which he very pointedly set forth the sin of indulging in the fashions and luxuries of the world. At the close, it was determined to take an expression of those present in regard to the matter, when the following resolutions were unanimously adopted:
Resolved, That this conference do urge upon the members of the different churches the necessity of abstaining from the use of tobacco, tea, coffee, and hoops, as recommended by the Battle Creek conference.
Resolved, That the foregoing resolution be added to the regular report.
S. T. FOWLER, Secretary.
Business Department.
By Editor
Business Notes.
A. Worster : Read "Special Notice," and write again.
Louisa Mann : Where are Louisa Amidon's Review and Instructor sent ?
J. Edson : When you send us your former address we will change your Review and Herald.
S. Dana : You will find your remittance receipted in No. 4, present volume. We mistook your name and receipted it to Samuel Dunn.
N. S. Raymond : The P. O. address of John Martin is Berkshire Center, Vt.
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PUBLICATIONS.
The New Hymn Book, containing 464 pages and 122 pieces of music. . . . 80 cts.
History of the Sabbath, in one volume, bound—Part I, Bible History—Part II, Secular History, . . 60 "
Sabbath Tracts, Nos. 1-4. This work presents a condensed view of the entire Sabbath question, . . 15 "
The Three Angels of Rev. xiv, 6–12, particularly the Third Angel's Message, and the Two-horned Beast, . . 15 "
Hope of the Gospel, or Immortality the gift of God, . . 15 "
Which? Mortal or Immortal? or an inquiry into the present constitution and future condition of man, . . 15 "
Modern Spiritualism; its Nature and Tendency. This book should be in the hands of every family, as a warning against Spiritualism. . . 15 "
The Kingdom of God; a Refutation of the doctrine called, Age to Come, . . 15 "
Pauline Theology, or the Christian Doctrine of Future Punishment as taught in the epistles of Paul. . . 15 "
Prophecy of Daniel: The Four Universal Kingdoms, the Sanctuary and Twenty-three Hundred Days. . . 10 "
The Saints' Inheritance. The Immortal Kingdom located on the New Earth. . . 10 "
Signs of the Times, showing that the Second Coming of Christ is at the door, . . 10 "
Law of God. The testimony of both Testaments, showing its origin and perpetuity, . . 10 "
Vindication of the true Sabbath, by J. W. Morton, late Missionary to Hayti, . . 10 "
Review of Springer on the Sabbath, Law of God, and first day of the week, . . 10 "
Facts for the Times. Extracts from the writings of eminent authors, Ancient and Modern, . . 10 "
Miscellany. Seven Tracts in one book on the Second Advent and the Sabbath, . . 10 "
The Seven Trumpets. The Sounding of the seven Trumpets of Revelation viii and ix. . . 10 "
Christian Baptism. Its Nature, Subjects, and Design, . . 10 "
Assistant. The Bible Student's Assistant, or a Compend of Scripture references, . . 5 "
The Fate of the Transgressor, or a short argument on the First and Second Deaths, . . 5 "
Nature and Obligation of the Sabbath of the Fourth Commandment—Apostasy and perils of the last days, . . 5 "
Truth Found. A short argument for the Sabbath, with an Appendix, "The Sabbath not a Type." . . 5 "
An Appeal for the restoration of the Bible Sabbath in an address to the Baptists, . . 5 "
Review of Crozier on the Institution, Design, and Abolition of the Seventh-day Sabbath, . . 5 "
Review of Fillio. A reply to a series of discourses delivered by him in Battle Creek on the Sabbath question. . . 5 "
Brown's Experience in relation to entire consecration and the Second Advent. . . 5 "
Report of General Conference held in Battle Creek, June, 1859, Address on Systematic Benevolence. &c. . . 5 "
Sabbath Poem. A Word for the Sabbath, or False Theories Exposed, . . 5 "
Illustrated Review. A Double Number of the REVIEW AND HERALD illustrated. . . 5 "
Spiritual Gifts Vol. I., or the Great Controversy between Christ and his angels, and Satan and his angels, . . 50 "
Spiritual Gifts Vol. II. Experience, Views and Incidents in connection with the Third Message. . . 50 "
Scripture Doctrine of Future Punishment. An Argument by H. H. Dobney, Baptist Minister of England, . . 75 "
Deity and Grace as related to the Doctrine of Future Punishment. by C. F. Hudson . . 100 "
Voice of the Church on the Coming and Kingdom of the Redeemer. A History of the doctrine, . . 100 "
PENNY TRACTS. Who Changed the Sabbath?—Unity of the Church—Spiritual Gifts—Judson's Letter on Dress—Law of God, by Dobney (2 cts.)—Law of God by Wesley—Appeal to men of reason on Immortality—Much in Little—Truth—Death and Burial—Preach the Word.
These small Tracts can be sent, post-paid, in packages of not less than twenty-five.
Home Here and Home in Heaven, with other Poems. This work embraces all those sweet and Scriptural poems written by Annie R. Smith from the time she embraced the third message till she fell asleep in Jesus. Price 25 cents.
The Chart. A Pictorial Illustration of the Visions of Daniel and John, 20 by 25 inches. Price 15 cents. On rollers, post-paid, 75 cts.
German. Das Wesen des Sabbaths und unsere Verpflichtung auf ihn nach dem Vierten Gebote. A Tract of 80 pp., a translation of Nature and Obligation of the Sabbath of the Fourth Commandment. Price 10 cents.
Holland. De Natuur en Verbinding van den Sabbath volgens het Vierde Gebedt. Translated from the same as the German. Price 10 cents.
French. La Sabbat de la Bible. A Tract on the Sabbath of 32 pp. Price 5 cents.
La Grande Statue de Daniel II. et les Quatre Betes Symboliques, et quelques remarques sur la Seconde Venue de Christ, et sur le cinquième Royaume Universel. A Tract of 32 pp. on the Prophecies. Price 5 cents.
These publications will be sent by mail, post-paid, at their respective prices. When ordered by the quantity, not less than $5 worth, one-third will be deducted from these prices on Pamphlets and Tracts, and one-fourth on bound Books. In case postage added, if sent by mail. Orders, to insure attention, must be accompanied with the cash, unless special arrangements be made. Address Elder JAMES WHITE, Battle Creek, Michigan.
APPOINTMENTS.
By James White
WE will, providence permitting, meet with the church at Little Prairie, Wis., March 22 and 23; Battle Creek, Mich., the 29th.
It may be in the providence of God that we visit Iowa and Minnesota in the months of May and June.
JAMES WHITE.
WM. H. BRINKERHOOF
By Wm. H. Brinkerhoff
Providence permitting, there will be a conference for Southern Iowa, of Seventh-day Adventists, at Knoxville, Marion Co., Iowa, commencing on Friday, March 14, and continuing over Sabbath and first-day.
It is hoped that every church in Southern Iowa will be represented. The preaching brethren in the State are especially invited to attend. Come up, brethren, in the name of the Lord, and may we be blessed. Cannot Bro. and sister White be at the conference?
WM. H. BRINKERHOOF
Eastern Tour Appointments
By M. E. Cornell
Providence permitting, I will meet with the brethren on my Eastern tour as follows: Buck's Bridge, N. Y., March 14-16; Rouse's Point, 18; Berkshire, Vt., 21-23; Wolcott, 28-30. Will appoint for Roxbury, and Washington, N. H., soon. M. E. CORNELL.
John Byington’s Post Office Address
The Post Office address of Elder John Byington is Battle Creek, Calhoun Co., Mich.