In No. 1, present volume of the REVIEW, were presented a few remarks on Eze. 13:10–15, where the prophet speaks of daubing the wall with untempered mortar. It was applied in a general sense to the cry of peace that is raised to quell the fears of the world when danger is impending. This would not forbid its application to particular questions, to anything in fact, by which it is sought to quiet the consciences of the people, while they are pursuing a course contrary to the Scriptures, thus saying peace to the wicked when there is no peace, and that it shall be well with him, when God has said that it shall be ill with him.
We think that in a particular sense it is to be applied to such questions, and that this is especially true as it relates to the Sabbath question. Here is the wall of Sunday-keeping which men have built up, and would fain make us believe that it is established in place of the Sabbath of the Lord. The structure is rudely shaken in these days, and great is the diligence of the master masons in applying the mortar to make it stand. Like a bowing wall it threatens to give out at this point and that, and the cry, “More mort!” is raised all along the line. Those who furnish it seem to be prompt to respond, and here comes another hodful of the untempered mixture:—
“Messrs. Editors:—I observe that one of your correspondents warmly advocates a seventh-day Sabbath. The response in your paper of June 13, offers good arguments for the first day of the week, but hardly sufficient to convince the brother. Allow me to say how the case looks to me. Jehovah created this world in six days, and last of all he made man. He rested on the seventh, and ordained it as a day of rest for man and beast. Of course Adam obeyed, and his descendants. But what day did Adam keep? Certainly that on which God rested. But that was to Adam the first day, the first of the year, the first of his existence. Thus it continued till Moses. Then mankind became separated into Jew and Gentile.”
The foregoing extract is credited to the pen of Howard Malcom, and is quoted from the Baptist paper, the Standard, by the World’s Crisis of June 17, 1874.
If we are now keeping the same day that Adam kept, which is a different day from the one observed by the Jews during their long history, it follows that the Sabbath has been changed twice, once from the first to the seventh day when given to the Jews, and back from the seventh to the first again, when given to Christians. He who undertakes to prove one change of the Sabbath, has undertaken a task difficult enough. What then shall we say of that desperation which attempts to prove two changes to sustain a predetermined theory? Yet this view is entitled to some respect inasmuch as it is a frank acknowledgment that the Sabbath originated at creation, and that the same day that Adam kept is binding on us.
But aside from the double absurdity of two changes of the Sabbath, let us inquire into the fact which is assumed as the basis of this position. Was God’s rest-day Adam’s first day? We say it was not. To say it was, contradicts the most explicit statements of an explicit record. In Genesis 1, the creation of Adam and Eve is placed, it is true, as the last of the creative acts. But it is certain that Eve was created on the sixth day as well as Adam. Now let us see what transpired after Adam was created. The beasts were then in existence, and God called them to Adam that he might name them. One by one they came before him and received their names. Gen. 2:19, 20. How long a time would this take? No inconsiderable portion of the day, certainly. Then none being found as an associate meet for Adam, he was thrown into a deep sleep and from one of his ribs the woman was formed and brought unto the man. Then time was taken to give to the wedded pair the instruction recorded in the closing verses of Gen. 1. Yet all this experience that Adam had on the sixth day, all the instruction he received from God, and all the time occupied in these matters, are to be thrown out of the account, and the seventh day called the first day of his existence, as if he had no consciousness and no part in life’s experiences before that time. How preposterous is such an idea!
But even supposing the seventh day had been Adam’s first day, how would that change the reckoning of time? Was Adam such an independent being that he could bid good-by to God, and say, Here, I care nothing for the days upon which you have previously worked, nor the cycle of time you have established. This is the first day of my existence, and now I will take the matter into my own hands, and establish a reckoning to suit myself. I start a new week, and this is the first day of it, and this first day I will henceforth keep as the Sabbath. No doubt some men now-a-days feel as independent as this; but Adam, just from the hand of his Maker, knew better; and they do him injustice when they represent him as guilty of the same audacity.
The next paragraph to the one above quoted reads:—
“When the Israelites were led up out of Egypt, Moses called all Israel, and said to them, ‘Hear, O Israel, the statutes which I speak in your ears this day, that ye may learn them and keep them.’ He then rehearses the law given at Horeb; but let it be noticed that in regard to the Fourth, he assigns an entirely new reason for the particular day to be kept. See Deut. 5:15.”
What evil instinct is it that leads first-day writers to go invariably to Deut. 5:15, instead of to the original enactment of the law in Ex. 20:8–11? God himself, it is there recorded, spoke his commandments from Sinai in such majesty and power that the whole earth was shaken with the voice of the Deity. Heb. 12:26. The record of Deut. 5 was simply a rehearsal to the children of Israel, in a comparatively private manner, forty years AFTER the law was given on Sinai, of the principal facts in their experience during that forty years. Why do people go to this rehearsal for the Sabbath law instead of to the words which God himself uttered from Sinai? We have repeatedly pressed them with this question, but never yet succeeded in getting an answer. If they will not answer, we must answer for them: They know that the original command in Ex. 20 points back to creation for the origin of the Sabbath, and for the facts upon which it is based, and that the day enjoined in the commandment is the identical day of the week upon which God rested in the beginning and which he commanded Adam to keep. But in Deut. 5, they find a reference to the deliverance from Egypt, and the words, “Therefore the Lord thy God commanded thee to keep the Sabbath day;” and that suits them much better; for they think they can make the duty of Sabbath-keeping rest on the deliverance from Egypt. But God commanded them to deal mercifully and justly for the same reason. Deut. 15:15; 24:18, 22. Does the duty of practicing justice and mercy rest on the deliverance from Egypt? It does just as much as that of Sabbath-keeping rests there. The fact is, all these expressions were simply an appeal to the gratitude of the Israelites, over the great fact of their deliverance from Egypt.
But the present use of Deut. 5:15, looks to us as peculiarly censurable. The writer says: “When the Israelites were led up out of Egypt, Moses called all Israel,” &c. Now this calling together of Israel was forty years after they were led up out of Egypt; yet the language would imply and seems to have been intended to convey the idea, that it was at that time. How would it sound if we should change it to suit the facts thus: “When the Israelites were led up out of Egypt [that is, forty years afterward], Moses called all Israel and said to them,” &c.
After quoting Deut. 5:15, the writer says: “Now here is a plain change of the day, and a reason given for it.” The Sabbath is here enjoined, but is there any intimation that this Sabbath was on a different day from that of the Sabbaths before it? Not a syllable of it. Nothing less than a doctor of divinity’s theological microscope could here discover “a change and the reason for it.”
Again he says: “Mankind up to the exodus had not been divided into Jew and Gentile, but now the Jews were to be a distinct people. We reply that the Jews were already a distinct people, not under the appellation of Jews, which term did not come into general use till after the captivity, but as the descendants of Abraham. Were they not a distinct people during their four hundred years’ sojourn in Egypt? Were they not a distinct people before they went down to Egypt? Was not Abraham separated from his father’s house for this very purpose, that his posterity might be a distinct people? No new distinction was established at the exode. They were just as distinct before as afterward. It is astonishing that men will make such assertions.”
Now we come to his closing paragraph which in some respects surpasses all the rest. He says:—
“But, when Christ came to establish a universal religion, alike for Jew and Gentile, the ceremonial law, and the seventh-day Sabbath which was a part of it, was abolished. The worship-day reverted to its original appointment, the first day of the week.”
Let the reader look at these statements a moment. First, God changed the Sabbath at the exode, so that the only people he then had on earth did not have the Sabbath as originally appointed. Secondly, in making this change, the Sabbath somehow became a part of the ceremonial law. Thirdly, when Christ came, the ceremonial law was abolished; and the seventh-day Sabbath, to which the original worship-day had been changed, and the only one then in existence, was abolished with it. Fourthly, after the worship-day was thus abolished, it then reverted to its original appointment, the first day of the week.
We think this is what Artemas Ward would call a “conglomerated mux.” And if here is not some daubing with untempered mortar, where shall we find it?
Another curious thing about the matter is that the Crisis, which is known to advocate a very different view of the Sabbath from this, hands this out to its readers as light on the Sabbath question. Thus they virtually say, What matters if our views do not agree; if it only makes against this terrible seventh-day theory, that is enough. Anything that will make our tottering wall to stand, no matter what—pass it along. More mort! More mort! C. S.
The Atonement.—No. 20.
By J. H. Waggoner
Sin is odious in the sight of God; it is that which God hates, and with reason, too, for it is hateful in its nature. We who have always been associated with it, and connected with it during the whole of our lives, cannot realize how sin appears to sinless beings, and more especially to God, who is infinite in perfection.
Sin is terrible in its results, in regard both to the government and to its subjects. It has dishonored God, as by it millions have denied his being, or despised his authority and reviled his name. God is love; the earth was founded, and man was created and placed upon it, as the work of a benevolent Creator and a loving Father, who, by this work, designed an increase of joy in his universe. But sin has marred its beauty, and that lovely world at whose making the sons of God shouted for joy, has been turned into a pandemonium of curses against its Maker. The revealings of the Judgment day alone will cause men to realize to what extent sin has dishonored the Supreme Governor.
It is terrible beyond expression, and even conception, in its consequences to man. Where God designed that all should be love, and peace, and joy, there millions upon millions have suffered untold sorrows all their lives, and died in agony, as the unavoidable consequences of sin, either their own or others’, while many of them are yet reserved to the Judgment to receive the penalty of their sins in the horrors of the second death. Every tear, every pain, every sorrow, every circumstance of discomfort, is a fruit of sin. Fraud, licentiousness, bloodshed, and these in every form, and almost everywhere prevailing, tell us how terrible is sin.
We are all accustomed, more or less, to consider sin in the light of these facts. But we seldom consider it, as we should, as a thing difficult to exterminate. He who has made an effort to reform his life, who has met temptations from without, and battled with passions and propensities within, to some extent has realized that sin is an intruder, hard to be ejected from the human heart.
But this is not all. When we carefully study the divine plan of salvation as revealed in the atonement wrought in the priesthood of God’s dear Son, we find that sin is of that nature and character that it is hard to dispose of in the divine government. Things which to us, with our depraved natures and corrupted hearts, appear to be of little consequence are of tremendous weight as viewed in the light of Heaven’s purity and glory. We may forget our sin, or we may confess it, and as our hearts feel relieved, we may think it is now a thing of the past; that it no longer has an existence. But Infinite Justice looks upon it as a blot, a stain in the universe, which is not easily removed.
And first, we are led to this conclusion by the act of God’s giving his dear Son as an offering for its removal, and for the vindication of the divine government when sin has brought contempt upon it. Jesus Christ came to “put away sin by the sacrifice of himself.” Heb. 9:26. When we consider that God gave his only beloved Son, who had always pleased him, and in whom he greatly delighted; and that the Son, who was glorified with the Father before the world was, and who was the brightness of his glory, in an agony of almost overwhelming sorrow prayed that if it were possible the cup might pass from him, and yet meekly drank that cup in unparalleled submission, we must conclude that a necessity somewhere existed in the nature of the work to be accomplished, for such an immense sacrifice on the part of the Father and the Son.
We have remarked that the pardon of sin is relative, as we know of no better form of words in which to express a very important truth. God will never disregard the claims of his law. And though pardon may be considered as absolute, so far as the pardoned sinner is concerned, it is plainly taught that forgiveness is granted to the penitent by transferring his sin to another who suffers for him; that pardon is not absolute, or is not granted in such manner that the penalty may not be suffered at all. Though we no longer rest under its condemnation, its existence is a recognized fact in the government of God.
This truth is taught, not only in the death of God’s Son, who bore our sins on the cross, but in the closing work of the high priest on the day of atonement. When the priest blotted out the sins of the people in the most holy place, or in the words of the ordinance, “cleansed it and hallowed it from the uncleanness of the children of Israel,” by sprinkling the blood of the offering upon the mercy-seat, that did not end his work. The people were forever cleansed and set free from the sins so washed away by the sprinkling of the blood upon the mercy-seat; and the sanctuary was cleansed, by which the sins of those for whom atonement was made, were removed from the presence of Jehovah; but the sins still existed, and were removed from the presence of God to be placed upon another object.
Two goats were presented before the Lord and lots were cast upon them; one to be a sin-offering to be slain, the blood of which was sprinkled in the sanctuary; the other for a scapegoat, which was not slain, and concerning which the priest took no action till after the sanctuary was cleansed, that is, till after the sins of the people were removed from before the throne of judgment. Let this be carefully noted, as it will help to correct erroneous views regarding the scapegoat.
J. H. WAGGONER.
Benevolence Rewarded Only From Heaven
In doing good for our fellow creatures, it is from Heaven alone that we must seek a recompense. To labor in the service of mankind with either gratitude or applause in view, is merely courting the triumphs of vanity; and benevolence of this kind must necessarily die.
The Cause at St. Anne, Illinois.
By D. T. Bourdeau
THE WAY OPENING FOR MISSIONARY WORK AMONG OTHER NATIONS.
Since the close of our late discussion, six more have taken their stand on the third message; so that there are now about seventeen keeping the Sabbath. Among these are the Baptist preacher’s wife, and an intelligent Italian by the name of François Urgos, who speaks French and Italian, and knows something of the English. His mind was settled in favor of the Sabbath by hearing the discussion. The Sabbath after the discussion he committed himself on the truth in the following words: “The argument in favor of the Sabbath was clear, connected, straight forward, and convincing, while the argument against the Sabbath, was characterized with priestcraft. I have had three great conversions; the first was a political one in fighting the pope; the second was a floating one in trying to get good from the Protestant churches; and the third is in this great message. Will you receive me to go with you?” Of course, we could but answer, Come with us, and we will do thee good.
This man is a nephew of the prime minister of Italy, and belongs to the highest ranks of the Italian aristocracy. He has a brother in the body-guard of Victor Emanuel. Three of his uncles belonged to the sacerdotal caste, one of them being the ablest cardinal of this century. He studied to become a priest, but changed his mind after reading the Bible. He served under Garibaldi and Victor Emanuel’s father in fighting against the king of Naples, and lost one of his eyes in a most terrible conflict, when his army numbered only 6,000, while the opposing army numbered 60,000. But his army gained a signal victory, although meeting the anathemas of the pope, who had blessed the king of Naples with his large army.
Because of his religion and political views he was banished to this country, where Catholic spies were sent from Italy to kill him. In one conflict in Illinois, in which he and one of his friends were attacked, two of these spies lost their lives. They were justified by the United States authorities in defending themselves thus. Shortly after this, his enemies put arsenic in water that he was to use. He washed his face with this water, and in a few moments lost the use of his other eye. He had gathered quite a little property, but spent all in doctoring his eye with no good result. He can discern the light a little. Victor Emanuel has written him three times, promising him a passport, and means to take him back to Italy. He chose not to return to Italy, as he is blind and would be dependent on his mother and Catholic relatives, who would sustain him only on condition that he return to the Catholic church.
He has composed and prepared over three hundred pages of interesting matter on his country, mostly from a religious standpoint, with the design of helping his countrymen in the way of Bible truth. I have most of his manuscript, which contains many interesting facts that would help minds in connection with the message. He designs to have this work published in Italian, in French, and in English, but submits the whole to us, expressing a willingness to waive it to help in translating our works from French into Italian, to teach, or act any humble part the providence of God shall assign him. He is competent to prepare matter for the press in his tongue with the aid of a copyist, whom he can qualify for the work in a short time. He truly has the cause at heart, though needing to learn as others have done.
One of the Illinois tents is pitched in this place. A conflict with Eld. Chiniqui commences next Sunday. Am thankful for the aid of Brn. R. F. Andrews and Adam Rudd. We do not expect a large interest in this place; but this effort is very needful to conclude the work. Pray for us. D. T. BOURDEAU.
Report of Camp-Meeting at Sheridan, Illinois.
By George I. Butler
The weather previous to the commencement of this meeting was very unfavorable, as the rains we had in Iowa had extended to Illinois; and those who had prepared the grounds, seating, &c., had to labor in the rain to get ready. Doubtless many more would have been present had the weather been propitious. We rarely have so much rain at this season of the year as we have experienced for nearly two weeks, as it has rained nearly every day. But we found preparations well advanced, and the brethren working hard to be ready when we arrived on the ground, and by Friday there was a good representation of Sabbath-keepers from different parts of the State.
We had fourteen tents up besides the large preachers' tent, and these were large, fine looking ones—the best we have seen in any Western Camp-meeting. There were from one hundred and fifty to two hundred Sabbath-keepers in constant attendance. Most of them stayed till the meetings closed.
We had a very pleasant camp-ground on the premises of Bro. Alfred Hobbs, the same as was occupied three years ago. The brethren and sisters were rejoiced that Sr. White had come to this meeting. They had received no previous intimation of her coming, and they were all the more rejoiced because it was unexpected. Those who remained at home lost the important testimony she bore in this meeting, containing the most valuable instruction for the Conference in Illinois.
We had a large congregation on Sunday of respectable people, who gave good attention to the word spoken to them. The business meetings connected with the Conference and Tract Society were attended to as usual. Three new churches were admitted to the Conference. The labors of Bro. D. T. Bourdeau are being blessed in Illinois. One of these churches was brought out by him, and he has another interest already among the French at St. Anne. Quite a number have embraced the truth there of that people, some of which are very interesting cases. He will probably stay all summer and labor with Bro. R. F. Andrews with the tent, where there is a mixed population of French and Americans.
We believe this meeting in the end will be a very profitable one for Illinois. It was not a joyous and happy occasion, but one of wearing labor and burdened hearts. The cause has not seemed to move forward in this Conference as many within have hoped. There are many souls there who have hoped and prayed that things might be more favorable, and we shall be disappointed if the spiritual atmosphere does not clear away, and a better state of things begin from this time till this shall become a flourishing Conference. The people of this State are among the most active and intelligent of any in the Union, especially in the northern part, and there must be many good openings for labor in all directions. How we long to see the cause moving forward in this noble State as it should. It can and will when ministers and people are thoroughly in earnest, and make this work as important as they should.
The friends of the cause gave liberally upon the enterprises presented before them. They pledged $1500 and upward for the establishment of the printing press in California, and about $1000 for the Health Institute at Battle Creek. The finances of this State have been very low from the time this Conference was established, so that it has been difficult to settle with the ministers. An appeal was made to raise a sum outside of Systematic Benevolence to pay off the claims against the treasury. Six hundred dollars were raised for this purpose, which placed their finances upon a better footing than ever before. The brethren in moderate circumstances, and those who were poor, have done nearly all that has been done toward raising the means above mentioned. They have truly shown a noble spirit and God will bless them. Illinois has quite a number of wealthy brethren who have not yet realized the responsibility of doing what they can to help forward the cause in their midst. This has been one of the greatest discouragements which the cause has had to contend with in this State from the time the Conference was organized. How wealthy brethren, worth from ten to forty thousand dollars, can claim to love this cause and bear a proper interest in its prosperity, and see it wading along in debt, and yet not be even willing to pay s. b., i. e., give one-tenth part of their increase to support it, is one of those problems which can only be solved by supposing that selfishness has so far blinded them that they are in perfect darkness as to what they do really love.
The brethren have heard truth at this meeting which will meet them in the Judgment. God will witness to the sacrifices made by those in moderate circumstances, and we believe his blessing will rest upon the cause for their sake. We expect to see it rise the coming year, and to see souls brought into the truth. Meanwhile, the men of wealth who refuse to shoulder the burdens of the cause, according to the talents the Lord has given them, will not prosper, but wither up spiritually, or lose their hold on the truth entirely. We plead with such to weigh these things well.
GEO. I. BUTLER.
A Word to Those to Whom the Review Is Sent on Trial.
By C. R. Austin
To your hand and homes comes this weekly paper, not merely as a social friend to enjoy a pleasant chat and pass a leisure hour, but it comes on a special mission to invite your candid attention to a God-given message for this generation; yes, this very one which stands on an eminence far above any that have preceded us for many long centuries. Copies of the Bible, which were so scarce in the last century, are now so multiplied that one is to be found in the hand of almost every person throughout Christendom. And with the scattering broadcast of the word of God have come showers of light from the sanctuary in Heaven, revealing through the sure word of prophecy, by evidences unmistakable, the fulfillment of many signs that were to herald the coming of the Son of man as King of kings and Lord of lords.23
These signs given by God himself stand forth before the face of those now living and say with thunder tones, “The time is fulfilled, the hour of his Judgment is come.” While these notes are still ringing through the air, an angel clothed in mercy is hovering over the people, arresting their attention, holding up the Sabbath of the Lord, raising it out of the mire of tradition, earnestly pleading with them to take their feet off from it, and join in repairing the breach made in God’s holy and perfect law by the man of sin.
Will you open your eyes and carefully watch events as they pass before you? Will you listen to the voice of the prophets? If you do, may God give you an understanding heart and convert you, prepare you for the solemn scenes just before us, and to stand before the Son of man. Perhaps you will say, I am already converted. No doubt most of you can point to some definite time in your past experience and say, There is where I made a consecration of myself to God and was converted.
Thank God you were enabled to do this; but did that act make you a perfect overcomer, and fit you to stand the searching test of the Judgment? or did it only place your feet in the straight and narrow path where the Christian race must be run? Having our feet placed there, are we to stand still, satisfied with present attainments? or shall we go on step by step, growing in grace and the knowledge of the truth, closely watching for and correcting every defect in our character, also bringing every habit we have by education or adoption to the unerring rule God has given us, and whatever does not harmonize with that, lay aside and follow only that for which we can bring a “thus saith the Lord”?
Poor, fallen humanity needs a daily conversion, and almost an hourly turning from some wrong act or thought to the right. It is now, even now, that the meek of the earth have especial need to seek meekness, seek righteousness, that they may be hid in the day of the Lord’s anger.
Solemn are the scenes transpiring in the heavenly sanctuary. Short is the time we have to labor for ourselves or souls around us. Great is the responsibility of those who have named the name of Christ to separate themselves and be not conformed to the world, but be transformed by the renewing of their mind, that they may prove what is that good and acceptable and perfect will of God. Fearful will be the fate of that professing Christian who can scarcely be told by word, or act, or dress, from the fashionable, fun-loving, pleasure-seeking world.
May the Spirit of the living God so impress the solemnities of the Judgment hour, through which we are rapidly hastening, upon the readers of the Review that every one shall be constrained to turn his feet into the testimonies of the Lord, and so walk therein that in a little time from this, they shall be permitted to stand with the Lamb on Mt. Zion, and be found without fault before the throne of God. C. R. AUSTIN.
Berkshire, Vt.
THE CHRISTIAN'S WATCH.
By Mary Myrtle
The Christian warrior at his post
Stands watching day by day.
The orders of his captain are,
To watch, as well as pray.
A cruel and relentless foe
Is ever on his track,
Seeking unguarded points, where he
May safely make attack.
Full well he knows he has no power
To force an entrance there,
While at his post the Christian stands
And watches unto prayer.
A perfect armor for defense,
Christ's soldiers all may wield;
When all is firmly girded on,
They're sure to win the field!
The shield of faith will quick repel
The tempter's fiery dart,
And if 'tis kept in daily use,
Will safely guard the heart.
Thus firmly at his post he stands
And watches faithful there;
His captain's orders to obey
His first and only care.
There's no discharge; it is for life
He's listed in this war;
But while he keeps his armor bright,
He has no cause to fear.
MARY MYRTLE.
South-Western N. Y., and N. W. Pa.
By R. F. Cottrell
My friends who have heard that I was sick will be glad to know that I am in the field again. Have visited the friends at Sugartown and find them holding fast. Brethren from Cottage and Cattaraugus, wishing to encourage them, came to meet them at the same time. So, very unexpectedly to me and them, we met. Had an interesting meeting on the Sabbath, and on first-day the house was well filled with attentive hearers, some of whom were deeply interested. If those who have embraced the truth live so as to recommend it, there will, ere long, be a greater ingathering.
My face is toward Corydon, Pa., and I wish to reach out into fields entirely new. My friends will address me at my home address, Ridgeway, N. Y., and their letters will be forwarded to me.
R. F. COTTRELL.
June 19.
Southern Missouri.
By J. H. Rogers
At the close of our excellent camp-meeting, in company with Bro. Cook, I started to visit the friends in Bates and Vernon Counties. Met with the church at Rockville the evening of June 4, and remained till the 8th. Five were baptized, and matters of several trials were satisfactorily adjusted, which gave encouragement to all. We shall not soon forget the blessed season we enjoyed with those dear friends in our closing meeting as the spirit of confession came into our midst. The sweet Spirit of Jesus was felt running from heart to heart, till all were made to weep and rejoice together. May God help the church at Rockville. Organized a T. & M. Society. Most all took part eagerly. It was interesting to see some who had but just accepted the truth catch the spirit of sacrifice.
From thence we went to Nevada, Vernon Co. Called the friends together on the evening of the 9th. Found them firm, and ready to advance in the cause, taking part in the tract and missionary work with readiness and zeal, such as would shame some of our older brethren in the cause.
Here Bro. C. and I parted, he to go to his field of operation with the Southern tent at Uniontown, Kan., and I to Montevallo to look after affairs there.
J. H. ROGERS.
June 10, 1874.
The Southern Kansas
By J. H. Cook; J. Lamont
TENT is now pitched at Uniontown in Bourbon Co., sixteen miles west of Ft. Scott. The people seem to be interested. Have held but three meetings.
J. H. COOK, J. LAMONT.
June 16, 1874.
Mankato, Minn.
By F. W. Morse
This is a growing city of about six thousand population. The truth has never been preached here and the people seem very friendly. Some good seed has brought forth we trust to the salvation of souls. We have distributed publications, held prayer-meetings, and, by earnest request, given a short course of lectures at an adjoining village. One worthy family embraced the truth. The brother has labored in preaching and spreading the Advent truth with godly devotion for several years; his mind had never been called to the Sabbath truth.
At our quarterly meeting in May, Bro. Grant met with us and organized a church of eight. Two more joined at the monthly meeting recently held, and others will soon be with us. It was decided to build a church here. A good lot had been offered us free of charge, and we decided to erect a house 24x40. The material is now on the ground and work commenced. We design to have it completed before harvest.
A beautiful park in the southern part of the city, having every convenience for a camp-meeting, is offered us by the owner for next year. As this is a good center for the State, and a new and interesting field, we hope to secure the camp-meeting at this point next year. A tent-meeting here, with gifts to awaken and hold a large interest, would, we trust, redound to the glory of God in the salvation of many souls. We ask for labor in this field.
F. W. MORSE.
Illinois Conference.
By R. F. Andrews; B. F. Merritt
FOURTH ANNUAL SESSION.
THIS meeting was held at Sheridan, Ill., June 12. Eld. R. F. Andrews in the chair. Prayer by Eld. S. N. Haskell.
Call being made for delegates to present their credentials, twelve delegates, representing nine churches, came forward.
The following churches having no regularly appointed delegates present, provision was made for their representation as follows:—
Voted, That the church at Beaver be represented by Bro. Vickory; church at Rockton, by Eld. T. M. Steward and Bro. Stevens; the brethren at Otter Creek, by Bro. McKernan; and that Brn. Seth Newton and Wm. E. Price have a seat in the Conference.
Voted, That the church at Keenville, the church at Wedron, and the church at Greenup, be received into the Conference. C. H. Bliss represented the church at Greenup; Adam Rudd, the church at Wedron; and G. W. Colcord, the church at Keenville.
Voted, That the President appoint a Nominating Committee, a Committee on Credentials and Licenses, an Auditing Committee, and a Committee on Resolutions. The following committees were appointed:—
On Nominations, Seth Newton, J. R. Whitham, and Thos. Brown; on Resolutions, S. N. Haskell, Geo. I. Butler, and B. F. Merritt; on Credentials and Licenses, D. T. Bourdeau, G. W. Colcord, and Lucius Winston; Auditing Committee, Seth Newton, Caleb Bates, A. Nettlingham, I. Colcord, E. I. Stevens, and John Rupert.
SECOND SESSION.
Conference convened at 6 o’clock P. M., June 14. Prayer by S. N. Haskell.
The Nominating Committee reported, and the following officers were elected for the ensuing year: President, Eld. R. F. Andrews; Treasurer, I. Colcord, Coleta, Whiteside Co.; Secretary, Adam Rudd, Wedron, La Salle Co.; Executive Committee, John Bennett and Lucius Winston.
THIRD SESSION.
Conference assembled at 5 o’clock P. M., June 15. Prayer by S. N. Haskell.
Committee on Credentials and Licenses reported,
Recommending that the credentials of Elds. R. F. Andrews, T. M. Steward, and G. W. Colcord, be renewed, and that licenses be granted to C. H. Bliss, Thos. Brown, and Adam Rudd.
TREASURER’S REPORT.
Cash on hand at the beginning of the year, $435.25. Received, $546.65. Total, $981.90. Paid out, $541.45. Cash on hand, $440.45. Total, $981.90.
The Auditing Committee reported a lack of funds in the treasury, whereupon a call was made for $500 to meet the wants of the cause in the State. A sum of $600 was immediately donated.
The Secretary reported sixteen churches in the Conference, three not heard from; amount of S. B. pledged by those heard from, about $1400; membership, 290.
Voted, That we have a camp-meeting next year.
Voted, That Eld. S. N. Haskell be invited to labor in the T. and M. cause in this State.
Resolved, That we would express our heartfelt gratitude for the timely and much-needed help afforded us through the faithful and pointed testimony of sister White, which we mean by the grace of God to earnestly endeavor to carry out in our lives.
Resolved, That we are in full sympathy with the noble enterprise of establishing the work on the Pacific Coast, and that we will stand by the servants of God who have the special burden of that work by our prayers as well as by our means.
Voted, To publish these minutes in the REVIEW.
Adjourned to the call of the Chair.
R. F. Andrews, Pres.
B. F. Merritt, Sec.
Science and Religion.
By Wm. M. Healey
We are often told that science is opposed to religion, and that one of them must soon yield up the conflict.
We find that atheists have seized upon nearly every known science to prove that there cannot be a personal, living God, who created all things. There are many of these men now who tell us that all these ideas of God must soon give way to scientific discoveries. It is useless to talk to them from a Bible standpoint, because they say, “We deny the existence of God, and so of course do not believe in any of his revelations.”
They say, “You know of God only by faith; you have not seen him. You say he created the earth and every living thing upon it, but you do not know it. We believe only what we can demonstrate and prove by science.”
Well what can these wise men prove? Oh! they can tell us about the formation of the earth, that it must have been millions of years in coming to its present state. Then they say that animal life has been developing for many ages to bring it up toward perfection. But I ask, How do you know that these things are so? “Oh,” says one, “we know the earth has been millions of years in forming by the cooling process which we see is constantly going on. But how do you know that this process has been going on at this rate for millions of years? Might it not have been more rapid at one period than another? They think not. Yes; they think not, but they do not know it has not.”
Then in regard to man and other animals, if they have been developing from lower orders for ages, we ask, Where did the first germ of life come from? Can they tell? No; but the believer in God can. He says, “Life came from God.”
Now, reader, I ask you if there is not more reason in the religious view of this matter than in that advanced by atheists and which they attempt to prove by science. They, like us, find a limit to their research, but we can go beyond them, at least one degree.