10. Why did not Gabriel explain the time to Daniel in chapter viii?
11. What does Daniel say in the last verse of that chapter?
12. To what must this have particular reference?
13. How do we know that this refers exclusively to the 2300 days?
14. With what does the ninth chapter of Daniel commence?
15. From the language Daniel there uses, what is evident?
16. Gabriel was then sent to him a second time; for what purpose was he sent?
17. To what does Daniel cite us in verse 21?
18. What statement is made by Gabriel in verse 22?
19. This being the object of Gabriel's mission what may we conclude?
20. What follows from Daniel's testimony at the close of chapter viii, that none understood the vision?
21. What language does this fact call forth from Gabriel on his second visit to Daniel?
22. What command does he give Daniel in verse 23?
23. Of what is all this undeniable proof?
24. If any ask further evidence on this point, what fact furnishes it?
25. In Gabriel's further explanation of the vision, with what point does he commence? [Ans. The very point omitted in chapter viii, namely, time.]
26. As Gabriel proceeds to explain the time, what is the first declaration he utters?
27. What does the word determined literally mean?
28. What did the vision which Gabriel came to explain, contain?
29. In his explanation, what does he tell us?
30. Of what, therefore, are the seventy weeks a part?
31. Of what is the commencement of the seventy weeks the date?
32. In how many years were the seventy weeks fulfilled?
33. Of what is this fact a demonstration?
34. What does Gabriel give as the date of the seventy weeks?
35. When did this command or decree for the restoration of Jerusalem go forth? [Ans. In the seventh year of the Persian king Artaxerxes, according to Ezra vii.]
36. For how long a period does the Bible give us the data for a complete system of chronology? p. 38, top.
37. From the birth of Cyrus downward, what have we to establish dates?
38. What important period of time is fixed by the canon of Ptolemy?
39. In what year does this canon place the 7th of Artaxerxes?
40. By what is the accuracy of this canon demonstrated?
41. Were there any decrees between the 7th and 20th of Artaxerxes?
42. The seventy weeks or 490 years, dating from the 7th of Artaxerxes, must begin and end where?
43. Commencing with the 20th, where would they begin and where end?
44. Did any event occur in A. D. 47, to mark their termination?
45. Can we then reckon from the 20th of Artaxerxes?
46. From what must we reckon?
47. To show that the 7th of Artaxerxes is not rightly fixed to b. c. 457, what must be done?
48. Commencing at this point, the seventy weeks would end in A. D. 34; what event marked their termination at that time?
49. When did the crucifixion take place?
50. Sixty-nine of the seventy weeks were to extend to the Messiah the Prince; when did they end?
51. What took place at that time?
52. What did the Saviour preach in regard to time immediately after his baptism?
53. What is the only time that can here be referred to?
54. In what month of the year A. D. 34, did the seventy weeks end? p. 40 next to last paragraph.
55. As the seventy weeks are the first 490 years of the 2300, how many years of that period remain after the 490 are cut off?
56. As the first 490 years of the 2300 end in the autumn of A. D. 34, where will the whole period end?
57. As it takes only 457 years before Christ, and 1843 years after Christ, to make 2300, how is it shown that those days ended in 1844, instead of 1843?
58. What reasons were given by the Advent people for expecting the Lord, at the end of the 2300 days in 1844? p. 42, next to last paragraph.
59. Was there any defect in their position relative to the time?
60. Where then was the mistake, and what was the cause of their disappointment?
Tent Meeting at Hadley, Mich.
By M. E. Cornell
THIS meeting was held under many discouragements. The first ten days a musical convention and concerts prevented us from raising a general interest. After this, cold storms and frosty nights were against us and contrary to us. The attendance ranged from about one hundred to four hundred, and the interest remained good till the close. The number of new volunteers to keep the Sabbath was about thirty. Twenty-six arose by actual count, and some six or eight others were known to have decided. Twelve subscribed for the Review, and one for the Instructor. We sold $25 worth of our books, and $5 worth of Bibles.
The brethren and sisters in the vicinity are greatly cheered with the result.
A week's discussion with a man that was acknowledged to be one of the best debaters in that country, added to the interest and proved to the people that learned men can do nothing against the truth.
Bro. Lawrence remains to hold a few more meetings, while I am here in Memphis to confirm the believers, and defend the truth against the attacks of a Baptist minister from Canada. He was sent for, to put down the Sabbath. He gave a long discourse in the Methodist church, and we replied the next evening. When I arose to announce my appointment, after the congregation was dismissed, the elder objected, said I had no right there, and kept on talking so as to drown my voice. I then appealed to the trustees and the audience to know whether I could give out an appointment, when some cried, No! and others, Yes! for some time, until there was a perfect uproar among the people. Some accused me of disturbing the peace, but the more candid could see that the attempt to establish the gag rule caused the excitement.
When we gave notice that the tent would be pitched, several threatened to tear it down. This aroused the157friends of free speech, and one man gave out that if they attempted to establish mob law in Memphis, he had a thousand dollars to spend in bringing every man to justice. Some of the outsiders gave out that if the tent was torn down every meeting-house in the place would be razed to the foundation.
In our reply we exhorted the people to do no violence, whatever might take place. The Baptists closed their house against us, or attempted to do it, though we had the consent of the majority of the trustees to occupy it. We thought best to quietly withdraw and not contest the right to occupy the house. The whole affair has greatly strengthened the friends of truth, and waked up a new interest in many minds. We have a meeting to-day to pass resolutions to build a meeting-house, and commence the work immediately.
I will here mention a somewhat singular circumstance, though I suppose there may be some natural cause for it. When I went into the Methodist church to hear the Baptist man from Canada, there were many lights burning. About the time he began to say the Sabbath was abolished, and the first day substituted in its place, the lights began to burn dim, and go out one after another, until there was but one that belonged to the house that gave much light, and that one was near where I sat taking notes. The sexton said he had trimmed them well and put in fresh oil. Many were astonished at the time, and it is still a subject of remark with many people. Whatever may have been the cause, it was a fit illustration of the moral darkness which must follow the preaching of the abolition of the moral law of God.
Many years ago an Antinomian minister in England was preaching against the law, with two candles on the stand before him, and no other lights in the house. He held up his handkerchief, and dropping it remarked that "the law had gone down before the gospel just like that;" but the handkerchief spread out and dropped upon both the candles and put them out, leaving his people in total darkness: a fit emblem of his dark position.
Bro. Bates has been here holding some meetings with this people, visiting and praying with them to good acceptance. He came at the right time, and his labors are blessed. He left here yesterday for his home.
Since writing the above we have had a meeting, and about one thousand dollars are pledged toward a meeting-house, and no special effort has yet been made. About one thousand more is confidently expected, and it was voted to build a house immediately, 36 x 55. The determination is to finish it in two months, if possible. Bro. and sister White are invited to dedicate the house on their way home, provided it is completed by that time.
M. E. CORNELL.
Memphis, Mich., Oct. 1, 1863.
The Atonement—Part II.
By James White
(Continued.)
WAS IT VICARIOUS?
THIS is a question of great, of very great, importance, as it involves the efficacy, or I might say the very existence, of the atonement. This question has troubled the theological world much for years past; but it seems to me singular that the question ever was raised, or that the possibility of the negative being true, ever was admitted. An atonement by its very nature must be effected by vicarious death—vicariousness is an essential element in such a transaction. That which is done for another is vicarious; and as Christ died for us his death was vicarious. He who suffers for his own sins makes no atonement. True, he satisfies the demand of the law, but he is lost. Had all the world been left to perish, the penalty would have been inflicted and justice honored, but there would have been no atonement. An atonement can only be made by one who suffers for another, or others; and this shows the remark to be just, that there can be no atonement where there is no vicariousness. Those who deny a vicarious death generally reason thus: Justice would not admit of the penalty being inflicted twice for the same offense; therefore if Christ suffered vicariously, or in our stead, we must be released as a matter of justice, and not of pardon or favor; for where the law takes its course there is no pardon. But this reasoning is defective in every respect. It might apply if mercy were the sole object; but where justice and mercy unite, there must be conditions, whereby we avail ourselves of the benefits of his death. But his death was voluntary and unconditional: a free-will offering to justice in our behalf. He honors the law whether we will honor it or not; and if we will not accept him we must bear the consequences. Thus, there was no pardon to him when he was made sin for us: but there is pardon to us through158him. But if he did not suffer in our stead, then we must suffer for ourselves, or how is justice administered? A penalty is inflicted for crime; and Christ died for sin. But whose sin? Not his own, but ours. Then he bore the penalty of our sin in our stead. No one can imagine that Christ bore our sins on the tree, except in the sense of suffering in his death the desert of our sins, for death is that desert. "He hath made him to be sin for us"—not that he was a sinner, for he "knew no sin," but he was counted a sinner—sin was imputed to him, if you please, for our sake, "that we might be made the righteousness of God in him." 2 Cor. v, 21. That we might be possessed through faith in him of justification, a remission of sin.
The sacrifices of the Levitical law typified the offering of Christ; and what their death was, in type, his must surely be, in fact. The forms prescribed in that law show plainly their intent. The requirement to lay their hands upon the heads of their offerings, was peculiarly significant. "If any man of you bring an offering to the Lord. . . . he shall put his hand upon the head of the burnt-offering." Lev. i, 2–4; iii, 2, 8, 13. If the priest sinned he was required to bring a bullock for a sin offering; "and he shall lay his hand upon the bullock's head." Chap. iv, 4. If the whole congregation sinned, then "the elders of the congregation shall lay their hands upon the head of the bullock." Verse 15. Also verse 24; chap. viii, 14, 22.
The object of this action is made clear in chap. xvi, 22, where the same thing is done over the scape-goat. The high priest was there acting in behalf of all the people. "And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat." This could be the only object in all like transactions. Thus the sin was transferred from the sinner to the object or offering upon which his hands were laid; and this opens to us the full sense of Lev. i, 4, and parallel passages. "He shall put his hand upon the head of the burnt-offering"—thereby transferring his sin to the offering, so that it bore the sin of the man—"and it shall be accepted for him." Of course it was accepted as an offering to the broken law, in his stead, for it had his sin.
The same is fully shown by the following: Although the sinner was required to lay his hand on the head of the offering, the priest made the atonement for him, Lev. iv, 20, 26, 31, 35, and others. The atonement was made with the blood of the offering. It was early revealed to man that the blood was the life. "But flesh with the life thereof, which is the blood thereof, shall ye not eat." Gen. ix, 4. "Be sure that thou eat not the blood; for the blood is the life; and thou mayest not eat the life with the flesh." Deut. xii, 23. "For the life of the flesh is in the blood." "For it is the life of all flesh." "For the life of all flesh is the blood thereof." Lev. xvii, 11, 14. Therefore when the Lord said, "Whoso sheddeth man's blood, by man shall his blood be shed," it was equivalent to saying, Whoso taketh man's life, by man shall his life be taken; for he said again, "Your blood of your lives will I require." Gen. ix, 5. Now "the wages of sin is death," and "without shedding of blood there is no remission." Rom. vi, 23; Heb. ix, 22. That is to say, the sinner has forfeited his life, and the law dishonored cannot be satisfied or vindicated without the shedding of blood, or taking life, for life is its due. This plainly shows that the penalty of the law is executed by shedding blood, or taking life; and also that the remission of sin, or its penalty, to the sinner, does not relax the claims of the law; for when his sin was transferred to the offering, that was accepted for him, and its blood or life taken for his. "For the life of the flesh is in the blood, and I have given it to you upon the altar to make an atonement for your souls; for it is the blood that maketh an atonement for the soul." Lev. xvii, 11. So the sin was remitted or forgiven the sinner, and laid upon another, who suffered its penalty. With these facts before us we notice that all those scriptures which speak of Christ's blood being shed, are a confirmation of the fact that he died, or suffered the penalty of the law. The wages of sin is death—the life is in the blood—he shed his blood—he died for sin. How plain the truth; how reasonable the plan appears when freed from perversions, and "doctrines of men."
That which is done for another is vicarious. Death suffered for another is vicarious death; but in the preceding cases brought from the Scriptures, the sin-offerings never were slain or offered for themselves, or for their own wrongs, but always for the sins of others. Their blood was shed in the stead of others; their deaths were truly vicarious. And if we take away from them all ideas of substitution or vicariousness, we take away all possibility of an atonement consistent with justice.
It needs no more than a mere reference to the Scriptures to show the relation those transactions bore in the gospel of Christ, and that the death of Christ was in truth substitutionary and vicarious. "All we like sheep have gone astray; we have turned every one to his own way; and the Lord hath laid on him the iniquity of us all." Isa. liii, 6. "Who his own self bore our sins in his own body on the tree." 1 Pet. ii, 24. "So Christ was once offered to bear the sins of many." Heb. ix, 28. Thus he bore our sins—they were laid on him—he was made sin for us; standing in that relation to the law in our stead. And the wages of sin being death, because our sin was laid on him "he was wounded for our transgressions, he was bruised for our iniquities." "For the transgression of my people was he stricken." "His soul" was made "an offering for sin." Isa. liii, 5, 8, 10. He that doth not all the words of the law is cursed: but Christ was made a curse for us to redeem us from the curse of the law. Deut. xxvii, 26; Gal. iii, 10–13. "Christ died for the ungodly." Rom. v, 6. "Was delivered for our offenses." Chap. iv, 25. "Christ died for our sins." 1 Cor. xv, 3. He died for all, for all were dead, or condemned to death, for all had sinned. 2 Cor. v, 14. He "suffered for sins, the just for the unjust." 1 Pet. iii, 18. "Christ hath suffered for us." Chap. iv, 1. In all these expressions the idea of substitution is prominent, as it was in the type.
Again, the same truth is taught in all those scriptures which speak of Christ's having purchased us. He gave "his life a ransom for many."Matt. xx, 28. "Who gave himself a ransom for all." 1 Tim. ii, 6. "Ye are not your own; for ye are bought with a price." 1 Cor. vi, 19, 20; vii, 23. "Denying the Lord that bought them." 2 Pet. ii, 1. "Ye were not redeemed with corruptible things, as silver and gold, . . . but with the precious blood of Christ." 1 Pet. i, 18, 19. "Hast redeemed us to God by thy blood." Rev. v, 9. "Which he hath purchased with his own blood." Acts xx, 28. Now the sole idea of redeeming, purchasing, or buying with a price, is that of substitution by equivalent, or receiving one instead of another.
Geo. Storrs, of New York, in a small work on the atonement, rejects the idea of Christ's dying in the stead of the sinner; and I notice his view, especially as he represents a class. He says the atonement must correspond to man's nature and to the demand of the law, for "it is such a satisfaction as justice rightfully demands." All, of course, understand that an atonement is more than mere satisfaction; for the best satisfaction to law is obedience; but an atonement is by satisfaction rendered for disobedience. But I am not able to see why the atonement must correspond to man's nature, and to the claim that justice has on man, if the death of the sinner be not substitutionary. How otherwise could it meet the claim? Again he says that "by dying, though death had no claim on him, justice was vindicated." Now if "death had no claim on him," how could justice be vindicated in his death? And is justice ever "vindicated" in the death of one on whom it has no claim? No; it is rather a perversion of justice. But all admit that death had no claim on Christ so far as his own actions were concerned; therefore if justice was upheld or vindicated in his death, it was because he died "in the room and stead" of those on whom death had a claim. Now there was a transfer of sin: our sins were laid on him. But we have seen that death has a claim on the sinner, for the wages of sin is death. And if the sin was transferred of course the claim of death was also. So death had a claim on him; but only as he stood in our stead. He was made sin for us; therefore he was made a curse for us. 2 Cor. v, 21; Gal. iii, 14. It seems to me that the idea of vicariousness or complete substitution is as plainly taught as language can teach it.
J. H. W.
(To be continued.)
The Cause in Palestine, Iowa.
By B. F. Snook
I BEGAN lectures in the neighborhood of Palestine Johnson Co. Aug. 26th, and continued to Sept. 6th. There were many evils to work against, and many things to hinder the truth from taking effect; but the truth which is all-powerful took effect upon some hearts and they decided for God. The dragon as usual was very wroth and manifested his hatred to the truth and his determination to oppose it. He acted powerfully upon an irresponsible and backslidden Campbellite, who showed what spirit he was of by raising a chair to knock me down; but he was not permitted to injure me. There was quite a momentary excitement among a number but soon it passed away, leaving an impression of universal contempt upon the minds of the congregation toward the outlaw that had developed himself. It is due this community for me to say that they attended the meetings well and conducted themselves with dignity and respect, and gave no favor whatever to the conduct of the miserable guerillas who were there from an adjoining neighborhood. We pity these poor creatures, but think they are of those referred to in Rev. xxii, 15.
On the 24th of September I returned, and in company with Bro. Brinkerhoff resumed the lectures. We found the interest still good and the people eager to hear. Bro. Brinkerhoff introduced with a telling discourse on the two-horned beast, which I followed with a lecture on Spiritualism. We closed on the Monday night following. We baptized twelve and organized a church of eighteen. We had a good meeting but had to battle for it. The Lord always does, and always will, give the victory when we persevere and do our part. May the Lord help these dear brethren and sisters to stand firm and to be faithful unto the end.
B. F. SNOOK.
Note from Bro. Sanborn.
By Isaac Sanborn
BRO. WHITE: I have returned home after an absence of a little more than three months, spent in Minnesota and Iowa. During this time I have preached ninety-four times, and baptized thirty-two persons, and traveled over fifteen hundred miles. I arrived home well and hearty the 22nd, not feeling any worse for wear.
We have just closed our first quarterly meeting here in Johnstown Center, in which I have preached five times to interested congregations. One more decided as the result of this meeting to go with us to the kingdom. Others are halting, and saying like Felix of old, Go thy way for this time. Oh that God may help them to see the danger of procrastination and enable them to make up their minds to keep God's commandments and live.
ISAAC SANBORN.
P. S. I would say to my friends, that my Post Office address is Johnstown Center, Rock Co., Wis.
I. S.
Conference in Pilot Grove, Iowa.
By Wm. H. Brinkerhoff
BRO. WHITE: We have just passed through one of the best conferences ever held in Iowa. It was marked by union, love and a firm determination to live out the truth. The nice and commodious meeting-house of the brethren at Pilot Grove, was filled to overflowing. Deep solemnity rested upon the congregations. The Lord has truly blessed the labors of brethren Sanborn and Snook in Iowa. The brethren in this State now seem determined to move along with the body of Seventh-day Advent believers, and neither get ahead nor stay behind.
This was the largest gathering of brethren ever seen in Iowa. And when we thought of the great gathering of God's dear people soon to take place, we all felt like shouting praises and hallelujahs to our God. But soon the parting time came and many eyes were dimmed with tears.
The burden of preaching fell upon Bro. Sanborn; and the solemn testimonies which he gave were truly meat in due season. May the Lord bless Bro. S. abundantly.
Yours in hope,
WM. H. BRINKERHOFF.
Tent Meeting in Fayette, Wis.
By T. M. Steward; Wm. S. Ingraham
BRO. WHITE: Our meetings at Fayette at first were well attended, and much interest manifested, until we came to apply the characteristics of the two-horned beast to the present character of this government, when some of the people felt that their political feelings were very much hurt, and consequently they withdrew, while it extended the interest on the other side, and our congregations steadily increased to the end, and our meetings closed with a good interest. It became so cold we had to take our tent down. Then the Freewill Baptists let us have their meeting-house, and we continued until they were to occupy the house. Thus we were obliged to close before we had gone through our course. The result we do not know.
We took up the Sabbath question the last evening. We think the prospects are very favorable for raising up a good church. A little weak opposition gave the truth a fresh start. Bro. Ingraham will return there after Conference. We found some very warm friends there, who kindly cared for our wants. May the Lord reward them abundantly in his everlasting kingdom.
T. M. STEWARD.
WM. S. INGRAHAM.
The Cause in Lockport, N. Y.
By R. F. Cottrell
The work of the Lord is gradually progressing in Lockport, N. Y., and vicinity. Several have recently decided to obey the truth and keep all the commandments of God. The prospect is that a church numbering more than twenty members may soon be gathered there. I hope Bro. Andrews will be able to visit them this fall or early in the winter and organize a church.
R. F. COTTRELL.
The Michigan Tent.
By M. E. Cornell
We took down the tent the 6th inst., it being too cold and damp for meetings. We have paid for expenses, $100,90, and we have received as follows: From the Mich. Conf. Fund, $50; profits on book sales, $45,88; donations by new converts, $28,82. Total, $124,70, leaving a balance of $23,80 on hand, which is returned to the Treasurer. The whole number of books and tracts sold is 2338, for which we received $175,60. We obtained 75 subscribers for the Review, and 18 for the Instructor. About 150 embraced the present truth, and are now keeping the Lord's Sabbath. The Lord has given success to his truth, and we are encouraged to labor on till the work is done. M. E. CORNELL.
Illinois and Wisconsin S. B. Fund.
THE great object of this system is, 1. To furnish means for the support of the ministry while they go and proclaim the last message of mercy to poor, perishing man.
2. To produce equality among the churches and scattered brethren, that some be not eased and others burdened. We would therefore respectfully call the attention of our brethren to Art. iii, Sec. 3, of the Constitution of our State Conference. As our present system has just been adopted, and there is nothing in the treasury, we would invite our churches and scattered brethren to send in their funds at their earliest convenience. All sums over $5 should be sent in drafts to Ivory Colcord, New Genesee, Whiteside Co., Ills.
I. SANBORN, J. G. WOOD, H. W. DECKER, } Executive Committee.
The Past, Present, and Future.
By J. Clarke
ThE past! Oh who could bear to think of all the sin recorded in the books of heaven against the human race for six thousand years? Surely no one could search through those ponderous volumes, were there not a bright side. But those books also record the acts of the good who have shone in the church and in the world as lights. Yes, their record is on high.
The past! the unchanging past! written in blood! Yet gloomy as it is, the lover of history159only pants for time and means to search through the lofty aisles and dark passages. He longs to linger at her portals, and recline in her arbors, to sit at the feet of her sages, and ponder their sententious maxims.
But the prophecy of Daniel, containing the history of the four kingdoms given in advance, and now a matter of history, gives us the most concise method and system of history. It may be safely asserted that the person who studies history thus classified, can most successfully memorize events, and give their chronology.
From the past we come to the present. The present! The realities of the present! It is good to meditate upon the work of God as now unfolding. Mighty events now shake the globe. Armies conflicting in battle array cause our nation to quake. Our strong government, the only government which tolerates all creeds and beliefs, now trembles from the blows of assassins, who with blood-red hands have dropped the lash, which for about two hundred years has striped and lacerated the back of the slave, and seizing the arms of war, have attacked the citadel of human liberty. Woe to the traitor, whether the fire-eater of the South, or the doughface of the North!
But our country is not alone in her agony. Earth reels under her load of sin, and her guilt lies heavily upon her. Storms are rising, and the distant thunders already shake the ground. The winds roaring in the west now seem to be all around us. Turn where we will, dark heavy clouds loom up, and kings tremble upon their thrones, and nations send up cries of agony, fearing to ask help of God or man.
Amid the gathering storm a little company appears clad in white. Their motto and watchword is, "Here are they that keep the commandments of God and the faith of Jesus." And as they with rapt devotion, point to the future, our attention is directed to the closing scenes of time, and the culmination of prophetic periods.
The future! Oh how sublime the prospect before us! The expectation of all past generations soon is to be realized. The events close at hand, which the ancient prophets have so graphically described, are near. Oh, how near!
Faith grasps with certainty the coming of the Just One, the resurrection of the righteous dead, and the translation of the righteous living. What a day will that be! How happy for the good! how terrible to the evil and unthankful!
Who will describe the joy of those who for thousands of years have slumbered in the dust, as they rise from their dusty beds, clothed in immortality! Friends re-united, once separated by death! How rapturous the greetings!
With what emotions will the saints of the nineteenth century recognize the ancient prophets, the martyrs, and the just men of those times!
How full will their communications be, and what interesting accounts will they have to relate of their sufferings and varied experience!
The crash of conflicting opinions and armies, the signs of the times, the fulfillment of prophecy, betoken the end near. Soon will it be here. These scenes of everyday life will soon close, and the awful voice of Him who long ago talked face to face with Moses, will be heard everywhere.
Then will the scoffer tremble as he discovers the shallowness of his reasonings, and the weakness of his positions, and the perversion of his judgment. Too late! alas! Having baffled himself, his self-reproaches will not avail.
Meetings in Mich.
By Joseph Bates
BRO. WHITE: My last report was from Tyrone, Livingston Co., Mich. From thence, Sept. 8, I came to Milford, where I remained two days, and held two evening meetings in the district school-house. I was much pleased with the order and harmony manifest among them, and their strong desire to be in union with the remnant of God's people.
Sept. 11, came to Memphis, Macomb Co. Here, for the first time, I became acquainted with the brethren and sisters referred to in the reports of Brn. Cornell and Lawrence, during their labors in July and August last, with the Michigan tent. Many of them were in deep trial in consequence of the strong and determined opposition which had arisen after the tent left for Hadley, and some had given up the Sabbath. During our stay here, from Sept. 11 to 30, we made many interesting visits to the families of these dear friends, in and around the village, and held fifteen preaching and social meetings with them, in all of which a deep interest was manifest to hear the present truth.
Four commenced to keep the Sabbath after we came. Sunday, the 19th, five were baptized: one of them, a brother, supposed to be so far gone with consumption that it was doubted whether he could be buried in the water with safety. He was anxious to go forward. Two brethren bore him in his chair out into the stream, where he was buried with Christ by baptism with as much composure as his companion who had preceded him. Some ten days afterwards he said to me that he hoped to live until the coming of the Lord.
A Baptist minister was sent for from Canada to quiet the people's minds in relation to Sunday-keeping. He preached a long discourse in the Methodist church to a crowded house. After he closed his meeting Bro. Cornell asked the privilege to make an appointment, and was denied. The minister from Canada declared that no person should be allowed to speak in that house, unless he believed that the first day of the week was the Christian Sabbath. Uproar and confusion followed, and some time elapsed before the multitude left the house.
The following evening Bro. Cornell reviewed the discourse in the Baptist house, much to the satisfaction of the friends of the cause, and all others present, who were lovers of free speech, law and order.
At Detroit I met my companion on her way home from New England, where she had been spending the summer with our children and friends, much improved in her health.
October 2, came to Battle Creek in time to attend the meeting of the Publishing Association. Here order and harmony prevailed. On the Sabbath spoke to the brethren here. They were also strengthened and instructed by the preaching of Bro. Waggoner and Frisbie. I return to Monterey in the morning.
JOSEPH BATES.
Battle Creek, Mich., Oct. 7, 1863.
Proceedings of the Iowa State Conference for 1863.
THIS Conference assembled for business at Pilot Grove, Sept. 20, 1863, at 8 o'clock A. M., pursuant to notice in the Review. Prayer by Bro. I. Sanborn of Wisconsin. Bro. W. H. Brinkerhoff was appointed secretary pro tem. Brn. B. F. Snook and Jesse Dorcas were a committee to examine credentials of delegates. The number of delegates present were eighteen, from the following churches, viz.: Waukon, West Union, Fairview, Lisbon, Marion, Millersburgh, Pilot Grove, Liberty, Fairfield, Eddyville, Knoxville, and Sandyville. The church at Reausau was represented by letter. Waterloo and La Porte churches not represented.
The yearly proceeds of systematic benevolence amount to fourteen hundred and fifty-six dollars. The ministers present, belonging to the Conference, were B. F. Snook and Wm. H. Brinkerhoff. Bro. Sanborn of Wisconsin was also present.
The constitution recommended by the General Conference, was then read, whereupon it was unanimously
Voted, That it be adopted by the Iowa State Conference.
The business next in order being the election of officers, the action of the Conference resulted as follows: For president, B. F. Snook; secretary, Wm. H. Brinkerhoff; treasurer, T. Hare; executive committee, D. Andre and J. T. Mitchel. Reports of ministers were then called for and rendered.
Voted, That the credentials of B. F. Snook and Wm. H. Brinkerhoff be renewed. Adjourned to 4 o'clock P. M.
Met according to adjournment. Prayer by Wm. H. Brinkerhoff. A committee of three were appointed to ascertain the amount of systematic benevolence available for the support of ministers and tent fund.
Moved, That we pay Bro. Sanborn sixty dollars, besides the amount he received from individuals while in the State.
Moved, That Bro. Brinkerhoff be instructed to prepare manuscript for a pamphlet to be circulated in the State of Iowa, containing the constitution of the State Conference of Iowa, and the business proceedings of the present Conference; also setting forth the necessary legal steps for securing meeting-houses.
Moved, That the proceedings of this Conference be published in the Review.