Review and Herald, Vol. 47, No. 25. (6/22/1876)

Review and Herald

Jun 22, 1876

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Jun 22, 1876

TENT-MEETINGS

By Dudley Marvin Canright

BY ELD. D. M. CANRIGHT.

Tent-meetings are becoming a more and more important branch of our work. Probably this season we shall have not less than fifty tents in the field. Quite a number of these will have to be run by our young brethren, who have little or no experience in this kind of work. I have thought that a few suggestions upon the subject would not be out of place; and as I have had some experience in this work for twelve years, I will give my views of the matter. Others can adopt them as far as they see fit.

SELECTING A PLACE.

The first thing to be done when we start out with a tent is to select a proper place. Having tried this a great many times, the more experience I have had the better I have become satisfied that you can tell but little about it. You may plan, and travel, and search for places, and when you think you have got the most favorable place, and you are sure of success, it may be just the place where you can do nothing at all. My experience has been that we oftener have success where there appears to be little hope of it than any where else. You cannot see the hearts of men, and you cannot tell what circumstances may occur. The conclusion I have come to is simply this: It is best to start out with the tent and pitch it in the first town you come to, unless there is some very apparent and undoubtedly serious objection, and nine times out of ten these objections will not be as great as you imagine. I should say, Pitch your tent in the first place where you can get a location, even if it is nothing more than a four corners in the country. The best audiences I have ever had have been in just such places as that. It is a great place for fishing; you do not know where the fish will bite. You may not be able to accomplish a thing in a town one year, and yet at another time you may have the very best success. I have proved this in my own experience several times. Because a course of lectures has been given in a place once, ten or fifteen years ago, with little or no success, is no reason why you cannot succeed there now.

Last year I was on an auditing committee where a minister brought in six weeks' labor looking for a place to pitch the tent! What a grand mistake that was! He spent time enough to raise up one or two good churches. If he had loaded up his tent, started off, and pitched it in the first place he came to, he might have done something. Brethren, do not spend weeks of time and a large amount of money in traveling long distances to find a place for your tent. Take right hold any where you can find men.

LOCATING A TENT.

Having selected a town, it is much more important to get a good location for your tent in the town. It should be in as conspicuous a place as possible, where everybody can see it. This will be the best means of advertising. It should be easy of access, near the sidewalk. You must be careful to get it in a respectable location; otherwise it will throw discredit upon you. It should be a clean, neat-looking place. Do not put your tent down among pig-stys, barn-yards and lumber piles. If you can possibly obtain a neat, grassy, level piece of ground, do so. Do not get it near a mill, railroad, or something that will annoy you while preaching, or on the Sabbath. You had better pay something for a good location than to get a poor one free.

SEATING THE TENT.

As a tent-meeting usually lasts from four to eight weeks, it is very important that the tent should be seated as neatly and comfortably as possible. Rough boards are hard things for people to sit on who are accustomed to rocking-chairs and cushioned seats. At least one-half the seats in front should have backs to them. This will accommodate all the ladies, old people, and your ordinary audiences. It will secure you the further advantage of bringing your congregation up in front, together.

There are several ways in which you can easily put backs to the seats. One way is this: Lay down a plank for a seat; set up a wide, inch board for a back; then take three strips of hoop iron, one at each end and one in the middle, and fasten under the front side of the seat and over the top of the back. This will be sufficient. Another way is to nail a narrow strip to the riser on which the seat lies, back of the seat, letting it come high enough for the back; to these three strips nail a board for the back. Seats to be comfortable should be as high as an ordinary chair. Very generally the seats in our tents are not high enough. A twelve-inch board is set up edgeways on the ground, and on this an inch board is laid. This would be only thirteen inches at the most, but the riser soon sinks down into the ground an inch or so, which leaves the seat but twelve inches high, while an ordinary chair is seventeen inches high. Hence blocks should be put under the risers to raise them up sixteen or seventeen inches high. The boards should be of a uniform length, and as nearly the same width as possible, and from ten to twelve inches wide. The ends should all be even and the aisles straight and of a uniform width. Generally the middle aisle is thrown either on one side or the other of the center pole, but I do not like this. It makes your whole seating, stand, and every thing considered, one-sided. The better way is to let the center pole stand in the middle of the aisle, and make the aisle wide enough to allow people to pass each side of the center pole, and then everything will be even all over the tent.

Four feet of space should be left between the stand and the first row of seats. The stand should be made as neat and tasteful as possible. The platform should be about as high as the seats, that is, about fifteen inches from the ground. It should be large enough to accommodate your bed, trunks, and chairs. Last year we made the stand itself above the platform only twenty inches high. This we thought a great improvement on the high stands we have generally built. Then a small box can be made and set on this stand, sufficiently high to lay your Bible and place your lamp upon. With a low stand like this, you can easily see your audience, and you can kneel down to pray without a box, and you can sit there and conduct a social meeting. Indeed, it is much pleasanter every way. The stand should be covered with a clean oil-cloth.

LIGHTING THE TENT.

A tent should be well lighted; it should be so light that you can see the countenances of the farthest persons in the tent. I have been greatly pained many times to see how little taste some manifest in this. Perhaps the seats are made of old boards, which are quite dark-colored themselves; then a black oil-cloth covers the stand, and perhaps the tent is an old one well-mildewed, and, of course, very black; then they will have a couple of small lamps on the stand, and may be a couple of second-rate lamps hung from the center pole, which makes it just about twilight in the tent. A person can scarcely see to read the hymn, and one cannot distinguish the countenances so as to tell one person from another half way across the tent. Let intelligent persons of taste enter such a place and the very first impression is a bad one. They conclude immediately that such persons must be a low, ignorant, shiftless, and poverty-stricken set. Brethren, a little oil does not cost a great deal, and the difference between the cost of a poorly-lighted tent and one well-lighted is but a few cents.

There should be at least four large-sized lamps hung upon the center pole. The farther apart these lamps are, the longer the arm upon which you hang your lamps, i. e., the farther each lamp is from the center pole, the better they will light your tent. Then you should have a good lamp on each end of the stand, and one by your Bible.

Another thing to be considered is the color of your seats. If you have new, clean, white boards, and if your ground is carpeted with clean, bright straw, as every tent should be, unless you have a nice sod, then of course it will take less to light it; and if your tent is new and white it will be lighter. I am of the opinion that the oil-cloth on the stand ought to be white or buff instead of black, as all these things add to the cheerful appearance of the tent.

Then the lamps should be trimmed and cleaned every morning, and be kept as bright as new silver. It is but a small job to do it, but it is very important. I speak within bounds when I say that four times out of five you will find the lamp chimneys in our tents very smutty and dirty. The hardest thing that I have ever had to teach is how to properly clean a lamp chimney. Some will call it clean when it is not clean at all, but is all streaked and grimed over with grease and smut. You cannot be too particular about this matter.

Everything about the tent should be just as neat as a parlor. Let me describe what I have frequently seen in the tent, both during camp-meeting and in the lecture field. Entering the door, you will see a part of the standards leaning this way, and part that way. The wall will be half tied up and hanging in bags here and there; scraps of paper will be seen all over the ground, chips and sticks ditto; the seats uneven, and of all lengths, some lying one way and some another; the lamps will be so dirty you can scarcely see the place; you will see part of the brethren's clothes lying on this seat, and part of them on that chair, and others somewhere else, and dirty pails, dirty wash-dishes, and dirty towels in full sight. Everything looks as though twenty romping children had been in there for a play spell at noon-time.

And yet this is called the house of God, the place where the people are invited to meet with the Lord and worship in his presence. This is the place where the people are to be taught neatness, order, and reverence. My solemn conviction is that the angels of God are grieved away from such a place; and churches brought out under such circumstances are almost sure to be slack and irreverent in all their ways. Refined people of taste, with a good sense of propriety, will not many times visit such a place. Brethren, these things ought not to be so. There is not the slightest excuse for having things in such disorder; for there are always two, and generally three, strong, healthy, active men in the tent, any one of whom could easily keep everything neat and tidy. It is but a few minutes' work.

For your wardrobe, nail up some boards for a rack back of the book stand, on which every extra garment can be hung; then buy a few yards of sheeting to throw over them, so as to keep them both out of sight and out of the dust. Generally our meals are eaten more or less in the tent. Great care should be exercised in keeping everything clean and sweet. Crumbs and pieces of bread should not be dropped in the tent. They attract the flies and bugs; then they mold, rot, and create an unhealthy atmosphere. Water from the wash-dish and pail should not be emptied in the tent. It keeps it damp and rots the straw. In short, the work about the tent should be regularly and neatly done up every morning and just before meeting the same as in a well-kept house.

TENT MASTERS.

Very much depends upon having a good tent master; but like other good things, good tent masters are hard to find. There are always plenty of applications for the place, but most generally those who apply have the idea that it is a very easy place to fill, and entering upon it with that idea they are not usually prepared to do very much. Quite often those are sent as tent masters who have a license and expect to preach a little. They come for the express purpose of learning to preach; this is the idea uppermost in their minds. Anything outside of this they are not particularly interested in. In most cases, these persons make the very poorest tent masters. I think a tent master should come with the idea that he has got something to do, and that that is his business, and he should make a business of it. He will find that if he keeps things about the tent in shape, as he should, it will require one good half day's work every day. It is his business to look after all the things above-mentioned, to clean and light the lamps; make and put away the bed; wash up every pail, cup, wash-dish, and dish, used about the tent, once a day; see that the seats are all straight and square; that the tent is kept up neat and orderly; seat the audience; bring the water, etc.; in short, to look after everything, just as much as a woman would the things of her household. A man who will not do this is not fit to be tent master.

The ground all around the tent should be neatly cleaned, and every stick and stone and piece of paper picked up. It is but a few hours' work to do this. Frequently it rains, and is muddy and wet around the tent. It should not be allowed to go so. Immediate effort should be made to obtain either straw, sawdust, or boards, to cover up the mud. A walk should be made from the tent to the nearest side-walk. By doing this, you will frequently secure scores of hearers who otherwise would not come through the mud and wet. What if it does cost a little work, and even a few dollars in money? Shall we miss securing the attention of the people for such trifling considerations? No; all these things should be looked after carefully and constantly.

(Concluded next week.)

IN THE SHADOW.

By Sel.

I WALK through darkened paths, yet know My Father marks the way I go; I cannot see his tender smile, But feel his clasping hand the while; And since he heeds the sparrow's fall, I trust his love, in spite of all.

Borne through the dark by loving arms, I sometimes shrink with vague alarms, Yet closer cling, that I may hear The voice that whispers in mine ear. “O trembling soul,” it says to me, “Rest in the love that clings to thee!”

I cannot tell if long the way By which I go, through night to day; But, soon or late, I know my feet Will walk in sunshine, broad and sweet; And, soon or late, before mine eyes The radiant hills of peace uprise.

—Sel.

REJECTION OF KNOWLEDGE.

By W. B. Hill

“My people are destroyed for lack of knowledge; because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me; seeing thou hast forgotten the law of thy God, I also will forget thy children.” Hosea 4: 6.

It is a fearful thing to reject the light which God in his tender mercy sends to us, but this has ever been done. In the days of Noah the world rejected the knowledge sent of God. So also in the days of John the Baptist and Christ, the light and testimony given were not received, and, in every case, those who rejected knowledge were themselves rejected of God. What a warning to us who live in the last days, not to reject the light that God sends to us.

In the scripture quoted we are informed that knowledge has been rejected, and we think it has its application at the present time. By looking at the connection we see our days delineated with a master hand, and the third verse points out the time exactly: “Therefore shall the land mourn, and every one that dwelleth therein shall languish, with the beasts of the field, and with the fowls of heaven; yea, the fishes of the sea also shall be taken away.” Rev. 16: 3 shows that the fishes of the sea shall be taken away under the pouring out of the second plague. We conclude, then, that just before the pouring out of the vials of the wrath of God, knowledge will be rejected.

Who rejects this knowledge? The answer is, “My people are destroyed for lack of knowledge.” What knowledge is rejected? The answer is again plainly given, “Seeing thou hast forgotten the law of thy God, I also will forget thy children.” It will be a terrible period when the command goes forth, “Slay utterly old and young, both maids, and little children, and women;” Ezek. 9: 6; and all because knowledge has been rejected concerning the law of God.

We next inquire upon what portion of God’s law is knowledge to be rejected.

In Eze. 22: 30, we read: “And I sought for a man among them, that should make up the hedge and stand in the gap before me for the land, that I should not destroy it; but I found none.” Here is a gap brought to view which the Lord desires his people to make up, and they refuse to do it.

We think this text refers to the same that Hosea mentions when he speaks of rejecting knowledge. 1. Because both scriptures refer to the same period of time—just before the Lord destroys the earth or land. 2. This gap is in the law of God, as is clearly shown in the 26th verse of the same chapter: “Her priests have violated my law, and have profaned mine holy things; they have put no difference between the holy and profane, neither have they showed difference between the unclean and the clean, and have hid their eyes from my Sabbaths, and I am profaned among them.” “They have rejected knowledge,” says Hosea—“hid their eyes from my Sabbaths,” says Ezekiel.

Oh, how plain that knowledge comes to God’s people in the last days in regard to his law, and especially concerning the Sabbath, and it is despised, rejected.

We now inquire, From whence have the people this knowledge? The third angel of Rev. 14: 12, closes his message with these words, “The commandments of God and the faith of Jesus.” This is the last message of mercy sinners will ever hear, because immediately after it is given the Son of man is seen coming on the white cloud. It brings to view the commandments of God, including the Sabbath command, which is the one trodden under foot by those who profess to love God. This message is now going all over the world, and the cry is waxing louder and louder everywhere, “The commandments of God.”

Reader, let me ask you a few questions. Is it not true that the last message is to be a commandment message? Is it not true that such a message is now going to the world? Is it not true that many of God’s professed people are rejecting it? Will you also reject it?

“Seeing thou hast forgotten the law of thy God, I also will forget thy children.”

W. B. HILL.

Lewiston, Minn.

EPISTLE TO THE HEBREWS.

By E. E. Burch

The epistle of Paul to the Hebrews is one of the most interesting and instructive portions of Holy Writ. It has been justly styled the epitome of the dispensations of God to man through all time. It clearly unfolds the grand connection between the Old and New Testament Scriptures, between the priesthood of Aaron and that of the Lord Jesus Christ, and between the tabernacle of Moses and the heavenly tabernacle of which that was a type. “For see,” saith God, “that thou make all things according to the pattern shown to thee in the mount.” Heb. 8: 5.

This epistle was directed to the Christians of Judea, who were continually exposed to insults and persecutions from the Jewish Sanhedrin and from the Pharisees who had rejected and crucified the Lord Jesus. These Christians had been taught by the Lord to expect the soon-coming destruction of their beloved city and the holy temple, with all the rites and ceremonies of the Mosaic worship, for which they were still very zealous. Saddened and afflicted, they mourned the destiny of their splendid temple and the glory of Zion, soon to pass away forever. What could take the place of all these wonderful things—the temple with its holy places, the ark and the mercy-seat, with the cherubims of glory overshadowing it, between which the glorious shekinah had appeared—their holy sanctuary, the pattern of which had been given by God himself?

Could their new religion compensate them for the loss of all these? Alas! they knew not; but this epistle unfolded to their distracted minds the wonderful connection between the Mosaic and the Christian dispensations, between the Levitical priesthood and that of the Lord Jesus Christ, and between the earthly sanctuary and that which was built of God, eternal in the Heavens.

The whole system of ordinances over which the Levitical priesthood ministered, the sanctuary with its holy places, and the altar with its bleeding and smoking victims, were typical of the sacrifice of Christ and the work of redemption wrought out by him. As Christ is prophet, priest, and king in the Christian church, there was no more need of the types and shadows of the ceremonial law of Moses, which were all fulfilled in Him who hath entered on his priestly office in the heavenly sanctuary, having given himself as an offering and a sacrifice unto God for the sins of the people. Therefore, “having an high priest over the house of God, let us draw near with a true heart in full assurance of faith,” unto Him who is able to save to the uttermost all those who come to God through him.

What holy joy must have filled the hearts of those mourning saints, when they realized all things gathered together in Christ, even in Him who had wrought out eternal redemption for them. Then could they understand the propriety of the removal of the earthly sanctuary with all its ritual service, and the passing away of the priesthood of Aaron, that Christ might be all in all. With joy and thanksgiving they could look up to the heavenly sanctuary, where Christ ministers at the right hand of God, presenting their prayers and offerings before the eternal throne. They could clearly understand the office of the adorable Redeemer, who had given his life a ransom for the sins of the world; and all the teachings of the Scriptures were fully explained in him.

They could then see the propriety of the new covenant which God had made with his people, of which the prophet says, “Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel, and with the house of Judah; . . . for this is the covenant that I will make with the house of Israel after those days, saith the Lord: I will put my laws in their mind, and write them in their hearts; and I will be to them a God, and they shall be to me a people.” Heb. 8: 8–10; Jer. 31: 31–34.

Thus the first covenant, “which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation” (Heb. 9: 10), was removed at the death and resurrection of Christ, who is entered by his own blood into the heavenly sanctuary, an high priest forever; “who is set on the right hand of the throne of the Majesty in the Heavens; a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man.” Heb. 8: 1, 2. And not only they, but also all the people of God, who are adopted into his family through the atonement of Christ, rejoice in the precious promises of this epistle, and look with joy to that blessed Saviour, who has purchased eternal redemption for all that look for his glorious appearing.

E. E. BURCH.

DO YOU GO TO THE PRAYER-MEETING?

“Then they that feared the Lord spake often one to another, and the Lord hearkened and heard it; and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name.” Mal. 3:16. “Not forsaking the assembling of ourselves together, as the manner of some is.” Heb. 10:25.

Reader, is there a prayer-meeting in your neighborhood? If there is, do you attend? If you do not, have you good reasons for staying away? Perhaps there is one just by your door, or at least within a few minutes’ walk of your dwelling. Do you go to it? I have known people to walk many miles every week to a prayer-meeting. They did not grudge the effort. The way seemed short and pleasant. No wonder; they were in earnest about their souls! And if you neglect or despise such meetings, it is to be feared that you are altogether unconcerned about eternity and the kingdom to come. If you were thirsty for the water of life, you would be glad of such opportunities of drawing it out of the wells of salvation.

I ask then again, Do you attend the prayer-meeting? If not, what are your reasons? If they are good reasons, you need not be ashamed of them either before God or man, and they will serve you at the Judgment-seat of Christ. If they are not, the sooner you give them up the better. Very soon the last sermon will be preached, the last Sabbath will close, the last prayer-meeting will be over, the last message of salvation delivered, the last warning sounded, and the last invitation given! Then there will be bitter regret and agonizing remorse. What will you think of your excuses then? Oh! you would give the wealth of worlds for another prayer-meeting, another day of hope. No more making light of such precious opportunities, nor scoffing at those who prize them! The follies and vanities of earth will be over then, and invisible realities will be seen to be all in all.

Will the memory of your days and scenes of pleasure or sin be soothing to your soul when they have passed away like a vision of the night? Will the remembered hours of carnal levity, the idle word, the thoughtless jest, the gay smiles of companionship, the halls of gaiety, or the haunts of sin (all of which you once preferred to the prayer-meeting) will these breathe comfort to your dying soul, or bear you up when giving in your account before the Judge of all? Laughter shall then be exchanged for burning tears; nights of harmless merriment for ages of endless woe. Oh, waste not then that precious hour—one precious moment! Thy eternity may hang on it! It may soon be too late to think of prayer. Up, sleeper, up! Turn, sinner, turn! Thy days are but an hand-breadth,—flee! Oh, flee from the wrath to come!

Let me speak to you with all kindness for a little, about your reasons for not attending the prayer-meeting. Let us weigh them in the balances of the sanctuary; and may the Holy Spirit, in this respect, convince you of sin!

1. Do you not care for the prayer-meeting? Do you not like them? Do you count them a weariness, or do you call them fanaticism? Is this your reason? If so, can your soul be in a right state with God? Can that man be a child of God who dislikes either private or social prayer? Can there be real or living religion in the soul that does not relish such meetings? Is it not strange and sad that you should relish the things of the body, the things of time, and yet turn away from the things of the soul, the things of eternity? Is it not awful that you should love the society of sinners, the friendship of the world, and yet dislike so much the companionship of the saints, the fellowship of God? If you prefer worldly company or pleasure to a prayer-meeting, this shows beyond all doubt that you are not a child of God, or a follower of the Lamb.

2. Have you no time to attend prayer-meetings? Is this your reason? Now think for a moment; is it really true that you have no time to spare for them? Do you say so honestly before God? Will you be able to plead this with the Judge in the great day of account? Do you not attend other meetings which take up much of your time? Or do you not waste more time idly or in foolish company than would be spent at the meeting? What! have you time to eat, and to drink, and make merry, but none to pray? Have you time for business, for company, for folly, for pleasure, for sin, but none for prayer?

3. Are you ashamed to go to a prayer-meeting? Would your companions laugh at you? Is this your reason? Why ashamed to pray! Afraid to be laughed at? You are not ashamed to be seen in foolish company, yet you are ashamed to be seen in the society of the people of God. You are not ashamed to saunter about the streets, nor to “stand in the way of sinners,” nor to “sit in the seat of the scornful” (Ps. 1:1), yet you are ashamed to be seen at a meeting for prayer! Will God accept such an excuse at your hands in the day of your reckoning? “Whosoever shall be ashamed of me, of him shall the Son of man be ashamed when he cometh in the glory of his Father, with the holy angels.” Mark 8:38.

4. Do you think it is being too religious? Now let me ask you what you mean by religious. Does it not mean loving and serving God? Was the apostle too religious when he commanded us “to pray always” (Eph. 6:18), to “pray without ceasing” (1 Thess. 5:17). Was David too religious when he praised God seven times a day, Ps. 119:164. Are the angels and the redeemed saints in Heaven too religious, who “serve him day and night in his temple,” Rev. 7:15. With such a feeling as you have about prayer-meetings, it is plain that there is far too much religion in Heaven for you ever to think of going to such a place, or even to wish to be there. The man that has no relish for a prayer-meeting could have no relish for Heaven. He is utterly unfit to be there. He would be wretched there. An eternity of prayer and praise would be hell to a man who is wearied with an hour of prayer-meeting on earth.

5. Are you better employed at home? Can you honestly say so before God? If you can, I leave you to answer to God for the time thus spent at home or elsewhere. He will take a strict account of those hours. If you read your Bible and pray at home, I am sure you will not object to a meeting for prayer. If you do not, can you really say that you are better employed, or half so well? Oh, no! You cannot be half so well employed as in preparing for eternity, in making ready for the coming of the Lord.

Reader, are these your reasons? Then ask you. Are they sufficient? Does your conscience say they are? Or do you not see that the real reason is just your “carnal mind, which is enmity against God”? You do not love to pray, therefore you do not like the prayer-meeting. You do not love God, and therefore you do not love fellowship with him. You do not love the saints, therefore you do not wish to join them in prayer. You do not care about forgiveness of sin, and therefore you do not go to hear how “in Him we have redemption through his blood, the forgiveness of sins according to the riches of his grace.” You have no relish for the things of Christ, and therefore you do not desire to join

TITLES OF OUR SAVIOUR.

WHO can tell in simple story What “the BRIGHTNESS OF HIS GLORY” Through the riches of his grace Did to save our fallen race? —Heb. 1:3.

When earth's corner-stone was laid, When the universe was made, When the courts of Heaven rung With the songs the angels sung, He was the BEGINNING then— Prince of angels and of men. —Rev. 1:8; 3:14.

But he left the realms above, Came to earth on wings of love, Took our nature and our place, As the BRANCH of Jesse's race. —Jer. 23:5.

Here he magnified the law, Bade its shadows all withdraw, And became “the living BREAD,” Broken in the sinner's stead. —John 6:51.

From the sepulcher he rose, Vanquished death and all his foes, Then to Heaven, in sight of men, Our BELOVED went again. —Eph. 1:6.

Seated on his Father's throne He will ne'er forget his own, But will them protect, control, As the BISHOP of their soul. —1 Pet. 2:25.

When as BRIDEGROOM he shall come, And with tongues no longer dumb, All the ransomed of our race Praise him for his glorious grace, May our lot be with “the bride,” By the heavenly Bridegroom's side! —Matt. 9:15.

MISSOURI CONFERENCE.

By J. H. Rogers; Wm. Evans

The first annual session of the Missouri Conference was held near Kingsville, Johnson Co., Mo., June 2, 1876. Opened with prayer by Eld. James White, and continued in session, with frequent intermissions, until the morning of the 6th.

Thirteen delegates were present, representing ten churches. Bro. Frank Allen was received as delegate to represent the Sabbath cause in the vicinity of St. Louis. Bro. J. M. Gallimore was admitted to represent the cause in Chariton Co. Bro. Scoville was admitted to represent Barton Co.

The churches at Greensburg, Knox Co., Index, Cass Co., and Union Point, St. Clair Co., were admitted into the Conference.

The President appointed the usual committees.

Committee on Nominations reported as follows: For President, Wm. Evans, Hamilton, Caldwell Co.; Secretary, D. C. Hunter, Nevada, Vernon Co.; Treasurer, J. A. O’Bryan, Holden, Johnson Co.; Executive Committee, Wm. Evans, J. F. Klostermeyer, J. A. O’Bryan. The report was accepted.

The Committee on Credentials and Licenses reported as follows: J. H. Rogers and L. R. Long, for credentials; J. G. Wood and C. H. Chaffee, ordination and credentials; J. M. Gallimore and H. Wren, license. The report was accepted. Conference voted to give Nathan Allen and P. Deford, license.

Voted, To recommend the case of H. Barth, and others wishing license, to Executive Committee.

The Auditing Committee reported that they had examined the accounts of ministers and treasurer and found them correct. They find that there have been paid to ministers since last settlement, $264.05; for expenses, $91.60; still due ministers, $273.95.

The treasurer’s report is as follows:— Rec’d from Battle Creek by donation, $200.00 From S. B. treasurers, 572.85 Total, $772.85 Paid out on orders, 350.75 Cash on hand to balance, 422.10 J. A. O’BRYAN, Treasurer.

The summary of the reports of church clerks is as follows:— Number of members at commencement of year, 240, Present number, 322, Increase, 82.

Systematic Benevolence pledged for 1876, $907.40.

The Committee on Resolutions reported the following, which were adopted:—

Resolved, 1. That we are grateful for the services rendered in our meeting by Bro. and Sr. White; that we esteem them very highly in the Lord for the truth’s sake, and that we will try to profit by their teachings.

2. That our thanks be tendered to Bro. White and others who have assisted in sustaining those who labor in word and doctrine; also for publications from General Conference to advance the cause.

3. That we do sympathize with our ministering brethren who sacrifice the society of their families for the good of souls, and that we will hold up their hands and sustain them as best we can.

4. That our faith is strong in the position we hold relative to the third angel’s message; that we recognize the hand of God in the work, both in Europe and America; and that we will try to drink deeper into the spirit of the message.

5. That we appreciate the liberality of our brethren of the Lincoln church in making the necessary preparations for the camp-meeting.

6. That we send a copy of these resolutions to the REVIEW for publication.

J. H. ROGERS, Pres. WM. EVANS, Sec.

IMPRESSIONS AT BATTLE CREEK—THE CHURCH.

By S. M. Spicer

The grounds and buildings of the Health Institute and the College, on opposite sides of Washington Street, form nearly the northern limit of the vicinity of the Adventists, while their other public buildings and some of their residences extend south along the same street, nearly to the river (Kalamazoo). On the third block south of the College stands the church, on a beautiful inclosed green; and across the street opposite this is a finely shaded city park, contributing much to the quiet of this part of the town. On the south of the park and church green passes Main Street east and west.

The church is a plain, fine-looking building, ample to accommodate about five hundred, surmounted with a cupola, from which a deep-toned, but melodious bell speaks out betimes in behalf of duty, and of God's truth. The church is well seated and furnished; and, better than all this, every Sabbath nearly filled with a congregation who seem to be true worshipers of the God of Heaven. We noted very few in the number who apparently worshiped at the low shrine of vain pride and excessive show in dress. We wished there were none; for an undue fondness of outward show always impresses us that there is some deficiency in the cultivation of the heart and intellect. To estimate the actual number of resident members in this church is not always easy; as variations so frequently occur in consequence of the changes naturally resulting in the school, Institute, and mission fields. I think the record now stands about two hundred and seventy-five.

This Society embraces a degree of native talent, intelligence, and refinement, not second to any in the city or country. This assertion will be allowed by any observer who carefully looks not only upon the surface, but the inner life and habits of this people. The quiet, busy industry of hands and heads devoted to the means and labors of spreading abroad the truth, the deep, sincere, religious tone manifested in family and church relations, also the careful, strictly honest deal in all business transactions, have won for this people the highest respect from the other portions of the city. This fact argues that there need be in no place a prejudice against this people which may not wear away on acquaintance, if the daily life is always consistent with the principles professed. We are indeed a peculiar people in the eyes of the majority, as they find themselves, from the instructions of early life, keeping a Sabbath of man's ordaining, instead of God's holy, appointed day. But what better means to lead these sincere, though deceived ones, to awake to a view of their position, than the uniformly faithful example of those who properly observe the Bible Sabbath. How impressive! as the labors of the week close, while the declining sun suggests the approach of the Sabbath, and at the cheerful summons of the church bell, the laborer leaves his work, and all the scattered members of the families gather around their fireside altar to consecrate the first Sabbath hour to the God who appointed it as a memorial of him and his rest. The sweet melody of hymns of praise and the voice of prayer, ascending from each home, seems to blend in one glad offering to the God of the Sabbath. It seems as if loving angels from the court of Heaven were hastening to bear the grateful incense of obedience before the Father's throne. And during this delightful and solemn scene, what outside observer can look on with indifference? Will they not rather feel inclined, on the next day, to heed the invitation of the church bell and drop in and hear of this doctrine? Thus may the seeds of truth be scattered by the wayside, perhaps to bring forth a hundredfold. Thus was the writer impressed with the first Sabbath passed in Battle Creek. Also in church—after the exercises of a large and flourishing Sabbath-school—the general services opened with the minister's deep, musical voice singing,

“Lord, in the morning thou shalt hear,” &c.,

soon joined by the voices of the congregation, which filled the house with true, heart-warming melody. The continued exercises of the day were both interesting and instructive, and we thought that the church at Battle Creek was highly favored—then came the echoing thought, to whom much is given, of the same much will be required. And, if my first impressions are correct, this people realize this truth, and with true Christian devotion labor with this fact in view. May Heaven help them to continued and increasing faithfulness.

S. M. SPICER.

MO. T. & M. SOCIETY.

By J. H. Rogers; Wm. Evans

The first annual session of the Mo. T. & M. Society was held near Kingsville, Johnson Co., June 6, 1876. The President, J. H. Rogers, in the chair.

For want of time the only business transacted was, the creation of a new district embracing all the north-eastern portion of the State, to be called Dist. No. 6, and the election of officers for the ensuing year.

The officers elected were as follows: For President, Wm. Evans, Hamilton, Caldwell Co., Mo.; Vice President, J. H. Rogers, Hamilton, Mo.; Secretary, D. C. Hunter, Nevada, Vernon Co., Mo.; Treasurer, J. A. O’Bryan, Holden, Johnson Co., Mo. Directors: Dist. No. 1, P. Deford, Winstonville, Daviess Co.; No. 2, J. M. Gallemore, Salisbury, Chariton Co.; No. 3, J. A. O’Bryan, Holden, Johnson Co.; No. 4, D. C. Hunter, Nevada, Vernon Co.; No. 5, David Wood, Avilla, Jasper Co.; No. 6, H. Wren, Greensburg, Knox Co.

Adjourned. J. H. ROGERS, Pres. WM. EVANS, Sec.

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