MEETINGS and missionary efforts in different counties in this State give courage and hope to the people of God. So they may well strengthen themselves in the Lord, and toil on in spreading the light and the truth.
In our last meeting in Ionia Co., March 21, a young man arose and confessed that the convictions of his heart were that he ought to serve the Lord, earnestly stating his purpose by assisting grace henceforth so to do.
An elderly man, who had come some distance to attend the meeting, having for some months read our publications, decided, before parting with us, hereafter to keep the Sabbath of the Bible. From both of these, we receive good reports. The brother last spoken of writes: “The happiest moments of my life have been spent in my closet, when the door was shut, and no one present but my God with whom I could commune. I have not been lonely nor unhappy, but I regret that I could not enjoy this happiness with my companion. It would have added unspeakable pleasure to my joy, and I doubt not to hers also.”
In St. Charles, we have witnessed powerful manifestations of the Holy Spirit, with a willingness of the Saviour to pardon the erring when they seek him with the whole heart. The church has been revived and strengthened. Wanderers are returning unto the Lord. Some who had become quite discouraged, are again lifting the cross, and publishing anew the love of the Son of God.
Our meetings here closed yesterday, after holding some thirty, with a profitable celebration of the ordinances of the Lord’s house, following the baptism of ten, who were received into the church, five more being taken under its watchcare. May union and activity characterize this church, and its light shine brightly.
A. S. HUTCHINS
St. Charles, May 4, 1874.
SHALL I BE AN OVERCOMER?
Republished by request.
Shall I be an overcomer?
Or shall I be overcome?
How this all-important question
To my soul comes rushing home;
For I feel so weak and sinful,
Almost helpless seem to lie,
Scarcely lisping this petition;
Save me, Jesus, or I die.
Shall I be an overcomer?
Or shall I be overcome?
Shall I fall beneath the power
Of the strong and wicked one?
No; I know there is One stronger
Who can bind the man of sin.
Watch, my soul, a little longer;
Watch and pray and wait for him.
Shall I be an overcomer?
Or shall I be overcome?
Shall I hear the welcome plaudit
Of that joyful sound, Well done?
Oh! I know I am unworthy,
So unfaithful have I been,
Often yielding to the tempter,
Or to some besetting sin.
Shall I be an overcomer?
Or shall I be overcome?
Now the door of mercy’s open
I will enter while there’s room;
For I hear my Saviour saying,
Buy of me the gold that’s tried;
Though you are both poor and wretched
All thy wants shall be supplied.
Invocation of the Saints and Exaltation of Mary.
By John Norton Loughborough
We now call attention to the Catholic doctrine of praying to the saints and exalting the Virgin Mary. Of this, Kirwan says: “I find the same difficulty in your doctrine which teaches me to pray to the saints; how Paul or Peter can hear me in New York, and another in Cork, praying to them at the same time, passes my comprehension. I am sure poor Mary must have her hands full if she attends to all who supplicate her favor. I have no doubt that, in the papal world, ten pray to her, where one prays to God.”
In looking at the Scriptures, we find plain statements which exclude the possibility of any communication between the dead and living. Solomon says, “The dead know not anything, neither have they any more a reward; for the memory of them is forgotten. Also their love, and their hatred, and their envy, is now perished; neither have they any more a portion forever in anything that is done under the sun.” Allowing the correctness of Solomon’s statement, how could we believe that Mary or any other of the dead saints can hear our prayers?
But we will let the Catholics state the doctrine of invocation of the saints in their own language. From Weninger’s Catechism I quote:—
“Q. How do the members of the church militant communicate with the church suffering?”
“A. By the spiritual comfort which they give to the souls in purgatory, who will pray for them in return.
“Q. Do the souls in purgatory pray for us?”
“A. Certainly they do; for they are grateful, and love us.
“Q. How is the church militant connected with the church triumphant?”
“A. By the Veneration, the Invocation, and the Intercession of the saints.
“Q. In what does the Veneration of the saints consist?”
“A. In the respect which we pay to the saints on account of their exalted virtues.
“Q. In what does the Invocation of the saints consist?”
“A. In begging of them to intercede for us with God.
“Q. In what does the Intercession of the saints consist?”
“A. In the prayers which they offer to God for us.
“Q. What do you call the worship due to God?”
“A. Adoration.
“Q. Is there any difference between adoration and the worship of the saints?”
“A. There is an infinite difference between them.
“Q. Do we adore the saints?”
“A. By no means; we only worship or honor them, in order to show them the confidence and respect due to them as the glorified servants of God.
“Q. Whom does the church honor above all other saints?”
“A. The Blessed Virgin Mary.
“Q. What does St. Epiphanius say about the honor paid to Mary?”
“A. ‘Let us honor Mary; but let us adore only the Father, the Son, and the Holy Ghost.’”
“Q. In whom should we confide most next to our Saviour?”
“A. In the Blessed Virgin Mary.
“Q. Why so?”
“A. Because she is Mother of the Redeemer, and our advocate with her divine Son.
“Q. How can you prove from Holy Writ that Mary has great power with God?”
“A. Christ wrought the first miracle which he performed as a proof of his divinity, at her request, at Cana of Galilee.
“Q. What do the Holy Fathers say of the Blessed Virgin?”
“A. They call Mary the harbor of the ship-wrecked, the hope of the despairing, the ladder of the salvation of sinners, and our only hope after Christ.”
Weninger, after repeating Luke 1, “Hail Mary full of grace,” quotes Ambrose as saying that Mary is “free from every stain of sin,” and St. Augustine as saying, “We allow the devil no share in Mary.”
I will quote on this subject from Butler’s Catechism, New York edition:—
“Q. Why do Catholics so often repeat the Hail Mary and Holy Mary?”
“A. To honor the mystery of the Incarnation which that prayer expresses; and to show their great respect and devotion to the Mother of God, and their special confidence in her assistance, particularly at the hour of death.
“Q. And why do you always say the Hail Mary after the Lord’s prayer?”
“A. That by her intercession we may more easily obtain what we ask for in the Lord’s prayer.”
If we need the aid of Mary and the saints to get what Christ taught us to pray for he could easily have told us so, and taught the “Hail Mary” as a prayer, but he never did it. But we have not gone to the depths of this doctrine yet. The statements quoted thus far are from their catechisms used in days of investigation, in a land of “presumed heretics.” Let us have some genuine Catholic authority on this subject, with no watering to suit circumstances.
“Says St. Thomas à Villanova, ‘But Christ, without the Virgin Mary, did nothing, could not fulfill human redemption; she submitted to him that he might pay the price of human guilt; therefore, she is co-Redeemer.’
“Saint Buonaventura says: ‘On Calvary the Virgin Mary was, by her intention, accomplishing for her part this great sacrifice. . . . While Christ was suffering by passion she was suffering by compassion; and, therefore, is co-Redeemer.’”
On the subject of co-Redeemer, Gavazzi says, “But the Roman Catholic church says, we do need a second mediator; Christ is the mediator between man and God, but between man and Christ another is required, and that is the Virgin Mary. This is no exaggeration; I have my breviarium in my hand; that will certainly be allowed to be authority. I quote Fathers, and they must be admitted without any disclaim. St. Bernard on this subject is the prominent. In his sermon on the twelve stars he says, ‘For there is need of a mediator to the mediator Christ, nor can any other be more sufficient for us than Mary. Why may human frailty fear to come to Mary? She has in her nothing austere, nothing deterring; she is all sweetness, offering to all her milk and wool. But if, on the other hand, as is truly the case, you rather find all things that pertain to her to be full of goodness and grace, full of gentleness and mercy, then give thanks to Him who, in most benign pity, has provided for us such a mediatrix, in whom there is nothing that can be suspected; in short, she is all things to all men. She opens to all her bosom of mercy, that all may receive of her fullness; the captive, redemption; the sick, healing; the sorrowful, consolation; the sinner, pardon; the righteous, grace; the angel, joy.’ And in the Homily on the nativity of the Virgin Mary, he continues, ‘Providing in all things, moreover, and through all things for the wretched, she consoles our fears; she excites our faith; she strengthens our hope; she drives away our distrust; she raises up our pusillanimity. You feared to approach the Father; terrified at hearing him only, you fled among the trees. He has given Jesus to you as a mediator. What cannot such a Son obtain from such a Father? He will be heard for his own sake, for the Father loves the Son. But perhaps you fear also in him the divine majesty, because, though he was made man, he was still God. Do you desire to have an advocate with him? Have recourse to Mary. There is truly a pure humanity in Mary, not only pure from all contamination, but pure by the peculiarity of its nature. I do not hesitate to say that she always will be heard for her own sake. For the Son will hear the mother, and the Father will hear the Son.’ And in the sermon on Revelation 12, he concludes, ‘Let us embrace the footstool of Mary, my brethren, and prostrate ourselves at her blessed feet, with the most devout supplications. Let us hold her, and not let her go until she has blessed us, for she is powerful. For she is the fleece between the dew and the floor, the woman between the sun and the moon; Mary established between Christ and the church.’”
In great contrast with the above are the words of Christ himself, “Come unto me, ALL ye that labor and are heavy laden, and I will give you rest.” Rome says, Come to Mary to intercede with Christ for you. I will quote still further the testimony of Fathers, relied on by the Catholic church, to prove their peculiar dogmas concerning Mary: “Augustine says (sermon 18, de sanctis), ‘Let that be pardonable through thee, which we prefer through thee; let that be obtainable which we entreat with a faithful mind. Receive what we offer; give us back what we ask; excuse what we fear; because thou art the sole hope of sinners. By thee we hope for the pardon of our sins; and in thee, O most blessed, is the expectation of our rewards.’”
“John Chrysostom says, ‘Do you wish to know how much this Virgin excels the heavenly powers? They assist with fear and trembling, veiling their faces; she offers to him who was born of her the human race. Through her also we obtain the pardon of our sins. Hail, therefore, O mother of Heaven, damsel, virgin, throne, ornament of the church, its glory and strength. Perseveringly pray to thy Son, Jesus Christ, and our Lord for us; that through thee we may be able to find mercy in the day of Judgment, and to obtain those good things which are laid up for those who love God.’”
“Cyril of Alexandria, in the Homily against Nestorius, says of Mary, ‘Through thee the precious cross is celebrated and adored through the whole habitable world. Through thee Heaven exults, angels and archangels rejoice, devils are put to flight, and man himself is recalled to Heaven. Through thee every creature who is retained in idolatrous error is converted to the acknowledgment of the truth, and faithful men have come to a holy baptism, and churches have been built in the whole world. Through thy aid nations come to repentance.’”
“Bernard says, ‘Behold, O man, the counsel of God. Being about to redeem the human race, he introduced the whole price into Mary. Observe, therefore, more intently, with how great a feeling of devotion he desired that she should be honored by us, who placed the fullness of all good in Mary; so that if there is any hope in us, any grace, any salvation, we should know that it rebounded to us from her, who ascended abounding with joys. Let us venerate this Mary with all our inmost hearts, and with all the affection of our breasts, and with our vows, because this is His will who wished us to have everything by Mary; this is His will, but for our sakes.’”
The above are some of the authorities quoted by the Catholic church, for the worship and intercession of Mary. It is not Bible testimony, but Fathers—poor fallible men’s sayings. By their doctrine concerning Mary, the church of Rome teaches us, in the most emphatic manner, to distrust Christ, to disbelieve his promises, and to doubt the character he has given himself in the holy gospel. This will be more forcibly illustrated in a further statement of their views, not simply from Fathers, but in a document acknowledged by papists to be as infallible as popes can make it. It is from a work called “The Glories of Mary, by St. Alphonsus Liguori.” As to its authority, on the 18th of May, 1803, Pope Pius VII. confirmed the decree of the Sacred Congregation of Rites, which declared that “all the writings of St. Alphonsus had been most rigorously examined, and that not one word has been found worthy of censure.” The work was written in Italian, but was translated into English by Dr. Wiseman. This translation was approved by the Pope’s cardinal. On the back of the title page we read, “We hereby approve of this translation of the ‘Glories of Mary,’ and cordially recommend it to the faithful.” Signed, “Nicholas Card Wiseman, Archbishop of Westminster. Given at Westminster, on the Feast of Saint Alphonsus de Liguori, A.D. 1852.” This book then is an authorized exponent of the teachings of the Church of Rome in reference to the Blessed Virgin Mary.
In the “Glories of Mary” you read, “In the Franciscan chronicles it is related that brother Leo once saw a red ladder, on the summit of which was Jesus Christ; and a white one, on the top of which was his most Holy Mother; and he saw some who tried to ascend the red ladder, and they mounted a few steps and fell; they tried again, and again fell. They were then advised to go and try the white ladder, and by that one they easily ascended, for our Blessed Lady stretched out her hand and helped them, and so they got safely to Heaven.”
The sentiment of the above quotation, directly denies the Bible. Says Christ, “I am the Way, the Truth, and the Life; no man cometh unto the Father but by me.” But this “Glories of Mary” speaks of some who tried to get to Heaven by Christ, and failed. They tried to get to Heaven by the Virgin Mary (to “climb up some other way”), and succeeded. It seems to me it is easy enough to tell which direction such teachings come from. Christ does not contradict himself.
But we will quote still further from the “Glories of Mary.” “We oftentimes obtain more promptly what we ask by calling on the name of Mary than by invoking that of Jesus. Her Son is Lord and Judge of all, and discerns the merits of each one; and, therefore, if he does not immediately grant the prayers of all, he is just. When, however, the Mother’s name is invoked, though the merits of the suppliant are not such as to deserve that his prayers should be granted, those of the Mother supply that he may receive. Many things, says Nicephorus, are asked from God, and are not granted; they are asked from Mary, and are obtained.”
Here, again, their book is directly opposite to the words of Christ: Verily, “verily, I say unto you, Whatever ye shall ask the Father in my name, he will give it you.”
We read again, in the “Glories of Mary:” “The kingdom of God consists in power and mercy; reserving power to himself. He in some way yielded the empire of mercy to his Mother.”
We will give a few more sayings of Alphonsus, in his “Glories of Mary,” as quoted in “Signs of Our Times, London, 1872:” “No sooner had Mary consented to be the Mother of the Eternal Word than she merited, by this consent, to be made Queen of the world and of all creatures.” Again, “The Eternal Father gave the office of Judge and avenger to the Son, and that of showing mercy to the Mother.” And again, “Mary is not only willing to give, but she herself, offers milk and wool to all; the milk of mercy to animate our confidence, and the wool of her protection against the thunderbolts of divine justice.”
Yet another: “Before Mary there was no one who could thus dare to restrain the arm of God. But now, if God is angry with a sinner, and Mary takes him under her protection, she withholds the avenging arm of her Son, and saves him.” “God would not become man without the consent of Mary; in the first place, that we might feel ourselves under obligations to her; and in the second, that we might understand that the salvation of all is left to the care of this Blessed Virgin.” “At the command of Mary all obey, even God.”
What a vile slander on the character of Jesus as set forth in the Gospels is the Catholic claim for Mary. We will close these quotations by referring to one prayer which they address to Mary, found in the “Glories of Mary.” It is as follows: “O immaculate and entirely pure Virgin Mary, Mother of God, Queen of the Universe, through thee we have been reconciled with God. Thou art the only advocate of sinners, and the secure haven of those who are sailing on the sea of this life. O immaculate Virgin, we are under thy protection, and therefore we have recourse to thee alone, and we beseech thee to prevent thy beloved Son, who is irritated by our sins, from abandoning us to the power of the devil.”
We leave the subject of the exaltation of the Virgin by quoting the words of Peter concerning Christ: “Neither is there salvation in any other; for there is none other name under heaven given among men, whereby we must be saved.” This leaves no room for Mary as co-Redeemer, co-Mediator, intercessor, or Saviour.
J. N. Loughborough.
Athens, Mich.
By E. E. Jones
From Feb. 26 to April 19, was engaged in a series of meetings at Athens, Calhoun Co., Mich.
Failing to obtain the M. E. Church, hired a hall, which I occupied every evening excepting when it was occupied by a previous engagement or the weather was stormy.
The people at first were seemingly indifferent to religious matters, but the interest soon increased until we had, it was said, three times as large a congregation as usually attended meeting at the church.
When we reached the Sabbath truth, opposition arose, and two discourses were given against it; but this, instead of turning the people away, rather increased their interest to hear.
Have thirty-four discourses in all. Ten have fully decided to obey the truth. Was assisted by Bro. D. A. Robinson a part of the time during these meetings. The friends now meet each Sabbath for worship.
E. E. Jones.
Richwood, Mich., April 29, 1874.
A Young Girl Cures a Minister of Tobacco
As the story goes—and if it isn’t true, it is good enough to be true—the late Rev. Dr. Vinton was instantly cured of chewing tobacco by a young miss of twelve, to whom he was giving good advice about Lent. She said, “Pshaw! don’t preach self-denial to me when you have your mouth full of nasty tobacco!” The reverend gentleman turned aside, and removed the odious quid from his mouth, which was never defiled with it again.
Obituary Notices.
“Blessed are the dead which die in the Lord from henceforth.”
Died, in Battle Creek, Mich., April 24, 1874, of quick consumption, sister Dell Randolph Tripp, wife of Bro. O. F. Tripp, on her 27th birthday. She was converted some twelve years since, and had been an observer of the Bible Sabbath for the past five years. Her experience the past winter, and her assurance of the blessing of God to the very borders of the silent valley, have left the strongest evidence that she rests in hope. Her loss falls as a special affliction upon her husband, who has for years suffered under the misfortune of a partial loss of sight. The funeral was attended by a large congregation, April 26. U. S.
Fell asleep, in Richland, Keokuk Co., Iowa, Feb. 28, 1874, Emma Ida, daughter of Isaac and Mary Whisler, aged five years and two months. Remarks from Jer. 31: 15-17. L. McCoy.
Missouri and Kansas Camp-Meeting
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.
Missouri and Kansas Camp-Meeting.
THIS meeting is to be at Lee’s Summit, Jackson Co., Mo., May 28 to June 2. The grounds are situated about one mile N. E. of the depot in Mr. Smart’s grove.
This is central in our Conference and of easy access; on the Mo. Pacific R. R., some twenty miles S. E. from Kansas City; it also affords favorable opportunity for our young churches to attend which were brought out during the past season.
Let all come prepared to take care of themselves, with necessary bedding, tents, &c. Those who cannot provide themselves better, heavy muslin cut in strips 12 yds. long, sewed together, makes cheap tents, and the cloth can be used for other purposes afterward.
The Committee will see to it that the grounds are fitted up and prepared. Straw for bedding will be furnished free. Provision and horse feed will be furnished on the ground, at the most reasonable prices.
Now, brethren and sisters, prepare to come and bring your children and friends with you. Come prepared to seek God, and advance the interest of his cause. It may be the only chance many of you will have to hear preaching and meet with our people, for a considerable time, and our best speakers are expected. We here extend a hearty invitation to Bro. and sister White to meet with us in our camp-meeting.
In behalf of the Committee,
J. H. ROGERS.
Missouri and Kansas Conference.
The fifth annual session of the Missouri and Kansas Conference of S. D. Adventists will be held in connection with the camp-meeting at Lee’s Summit, Mo., May 28 to June 2, 1874.
Let all the churches in our Conference see to it at once and have their reports and delegates ready in due time, so all will be represented. It is very desirable that delegates from all the churches attend, if they can possibly do so.
While it is true that we need means in this large, but weak, Conference, it is also true we need men as workers, to co-operate, to counsel, and to do all we can to push forward this most important work. Please read again Bro. White’s article, “The Cause Is Onward,” in REVIEW, No. 19.
I know some will plead poverty, pressure of the times, &c., but we need not look for the rich nor men of this world to go forward in giving the last merciful message of warning to mankind.
J. H. ROGERS, Pres. Mo. & Kan. Conf.
A MEETING of S. D. Adventists will be held at the school-house in Solomon Rapids, Mitchell Co., Kansas, five miles west of Belois on the Cawker road, commencing Friday evening, May 22, and continuing over Sabbath and Sunday. A general rally of all the scattered brethren in the adjoining counties is earnestly requested, as we want to adopt some means of obtaining ministerial labor in this part of the field, and also of being properly represented at our Conference. Come with a determination to work for the Lord, praying that his blessing may rest upon us.
In behalf of the scattered ones,
O. O. BRIDGES,
J. W. ANDREWS.
QUINCY, Branch Co., Mich., May 16 and 17; Napoleon, Jackson Co., May 23 and 24. There will be opportunity for baptism at these meetings. Meeting to commence at each place Friday evening.
H. M. KENYON,
CHAS. A. RUSSELL.
QUARTERLY meeting of the church of Mount Hope, Grant Co., Wis., May 30 and 31, 1874, commencing at 10 o’clock A. M. Brethren and sisters from Sand Prairie and Waterloo are invited. Preaching is expected.
WILLIAM PROCTOR.
DISTRICT No. 8, Wisconsin, will hold its quarterly meeting, in connection with the quarterly meeting of Mackford and Marquette churches, at Marquette, Green Lake Co., May 23 and 24, 1874.
District No. 11 will hold its quarterly meeting in connection with the quarterly meeting of the Poy Sippi church at Poy Sippi, Waushara Co., May 30 and 31, 1874.
Meeting at Freemont, Waupacca Co., to organize Tract and Missionary Society, June 6 and 7, 1874.
Quarterly meeting of the T. and M. Society of Dist. No. 7 in connection with the quarterly meeting of Fish Lake and Plainfield churches at the brick school-house near P. S. Thurston’s, June 13, 14, 1874.
These meetings will commence with prayer and social meeting Friday evening. The members of the T. and M. Society are requested to send their reports to the district secretary one week before the time of meeting. A general attendance of the friends of the cause is expected.
P. S. THURSTON,
Pres. Wis. T. & M. Society.
QUARTERLY meeting of the Tract and Missionary Society, Dist. No. 3, Wis., will be held in connection with the quarterly meeting of the Mt. Hope church, May 30 and 31. Let us have a full report of labor done during the quarter. Blanks will be furnished so that all can report to the secretary. It is desired that all who have unpaid pledges to the Tract and Missionary Society, which are due the first of June, will come prepared to pay them, and those that cannot attend can send it in, so that we be not behind in the work of the Lord.
A. D. OSBORN, Director.
QUARTERLY meeting of the church at Oakland, Mich., May 30 and 31, 1874. The T. & M. Society will meet at this time. Bro. Lamson is expected. Those coming on the Bay City R. R. from the north should stop at Goodson Station on Friday P. M. Teams will be waiting.
R. McCONNEL, Director.
FLUSHING, Sabbath and first-day, May 16 and 17. Cannot the friends from St. Charles and Chesaning meet with us?
A. S. HUTCHINS.
I WILL meet with the Monroe Center church, May 30, and hold a T. & M. meeting on first-day, May 31. I earnestly request that all the scattered ones in Antrim and Grand Traverse Counties be there.
JOHN TROTMAN, Director.
QUARTERLY meeting of the churches of district No. 6, Mich., will be at Vergennes, Mich., May 16, 17. Quarterly meeting of the T. and M. Society, district No. 6, will be held at that time. Members are expected to report in time for this meeting.
J. FARGO, Director.
GENERAL quarterly T. and M. meeting with the church at South Norridgewock, Maine, June 13, 14. Dist. No. 1 will hold its next quarterly meeting in connection with the general quarterly meeting. Districts No. 2 and 3 should hold their quarterly meetings at least one week previous, and let each member of the Society see that their reports are sent in, so that we may have a full report of what has been done. Members of Dist. No. 1 will send in their reports to Thomas S. Emery, Cornville, Maine; Dist. No. 2, to Willie E. Morton, Allen’s Corner, Cumberland Co., Me.; Dist. No. 3, to P. A. Clough, Smyrna Mills, Aroostook Co., Me.
J. B. GOODRICH.
QUARTERLY meeting of the Maine T. and M. Society of Dist. No. 2 at Allen’s Corner, Deering, Me., June 6 and 7. Send your reports to me at Allen’s Corner by June 1. Let all attend this meeting, and those who are behind on their pledges come prepared to pay up. We hope that Bro. Goodrich will arrange so as to attend these meetings.
WILL E. MORTON, Director.
MONTHLY meeting for Oakland, Little Prairie, and Johnstown, will be held at Johnstown Center, Wis., May 16 and 17. Bro. Pratt expects to be at this meeting.
D. B. STAPLES, Clerk.
THERE will be a monthly meeting held with the church at South Norridgewock, Me., commencing Sabbath evening, June 13, and holding over first-day. We hope to see a general gathering of the friends of the cause at this meeting. Let all come to work.
J. B. GOODRICH.
MONTHLY meeting for Cattaraugus Co., N. Y., will be held at East Otto the third Sabbath and first-day in May. We invite all to attend.
E. V. CLARKE.
Western Camp-Meetings.
MISSOURI AND KANSAS, at Lee’s Summit, Jackson Co., Mo., May 28 to June 2, 1874.
IOWA, at Newton, Jasper Co., June 4-9, ”
ILLINOIS, at Sheridan, La Salle Co., June 11-16, ”
WISCONSIN, at Lodi, Columbia Co., June 18-23, ”
MINNESOTA, at Medford, June 25-30, ”
Blue Mark—Take Notice.
By Editor
A BLUE cross on the margin of your paper signifies that your subscription has expired, and that an earnest invitation is extended to you to renew at once.
AND STILL ANOTHER.
We have received the prospectus of still another Advent paper to be issued May 1, 1874, at Columbus, Cherokee Co., Kansas, entitled the Bible Investigator. The novel feature of this prospectus is, that the publisher agrees that any person sending him $5 shall receive the paper free so long as it shall “remain alive,” which we think is, on the part of the paper, perhaps, a very safe proposition.
Oneness of the Father and the Son
C. E. GREGG: We think John 14:7-10, refers to the oneness existing between the Father and the Son, John 17:22, and the fact that he is the express image of the Father's person. Heb. 1:3. Christ was “God manifest in the flesh,” 1 Tim. 3:16. All of God that could be manifested in the flesh was seen in Jesus Christ when he was upon earth.
Tents Available for Missouri and Kansas Brethren
By J. H. Rogers
Notice.
To the brethren of Missouri and Kansas: I have found where tents can be obtained. Those who desire to buy or hire tents will please correspond with me immediately at Lee Summit, Mo. J. H. ROGERS.
To the Brethren in Kansas and Missouri.
By J. L. Rice
PLEASE read, in REVIEW of April 21, “The Iowa Camp-meeting.” The invitations there given, the directions about coming, and the provision promised to be made, will apply to us as well; only we wish to make our invitations stronger, the duty to come more urgent, and we do not intend to be outdone by others in making all reasonable provision for the benefit and convenience of our friends. Do not let the scarcity of feed deter any from coming with their teams, as a supply will be provided free, or with but little cost. Come out to the meeting, and let us see the largest gathering of Sabbath-keepers ever met together west of the Mississippi River.
J. L. RICE.
An Explanation.
By J. H. W.
A FRIEND writes that an objector, laying claim to some considerable education, says there is a contradiction in our views, especially in the pamphlet entitled Truth Found. He says that we admit that the Saviour rose from the dead on the first day of the week, and yet deny that the evangelists say that he was raised on that day.
We are unable to see the contradiction. We admit it in our arguments on the question of the Sabbath, because we will not admit that the time of the resurrection has any bearing on the controversy in regard to the day of the Sabbath. That rests on other grounds entirely. Again, we admit it because circumstances seem to render it probable. But we do not admit that these circumstances amount to a statement of the fact.
“Now when Jesus was risen, early the first day of the week, he appeared first to Mary Magdalen.”
“Now upon the first day of the week, very early in the morning, they came unto the sepulcher. . . . And they entered in and found not the body of the Lord Jesus.”
No text says that he arose on the first day of the week. Early on the morning of the first day of the week, they came to the sepulcher and he was not there. How long he had been absent, or when he left the sepulcher, the record does not say.
When men base their opinions (I will not say faith) of the sabbatic nature of the first day, and of duty to observe it, upon such inferences, it is proof that they feel the weakness of their theory. If there was any evidence that the first day is the Sabbath, if the Lord had ever blessed it and set it apart, if he had ever claimed it as his day, if he had ever commanded anybody to observe it, then men would refer to these facts instead of putting forward such groundless inferences. Paul says the Scriptures thoroughly furnish the man of God unto all good works. But the Scriptures never thoroughly furnished anybody with evidence that the first day is the Sabbath or the Lord’s day. “What is the chaff to the wheat? saith the Lord.”