ON THE FORMATION OF LOCAL CHURCHES AND THE RECEPTION OF MEMBERS
By George I. Butler
Thoughts on Church Government.—No. 4.
ON THE FORMATION OF LOCAL CHURCHES AND THE RECEPTION OF MEMBERS.
As the whole is but the sum of its parts, so the body of the church is composed of local churches and members. The prosperity of the whole will therefore depend upon the condition of these parts. It becomes then most important to consider how these parts should be made up, that the whole body may be kept in the best condition possible.
Among our own people, local churches are usually formed after courses of lectures have been given in new fields and a number have embraced the present truth. Sometimes old Sabbath-keepers are living in such communities, and sometimes not. Oftentimes individuals thus come out and commence to associate together as Sabbath-keepers who have previously held the most discordant religious views. We have among our churches individuals from almost every church in Christendom: Those who have been Methodists, Baptists, Presbyterians, Congregationalists, Episcopalians, Disciples, Universalists, Roman Catholics, infidels, and worldlings in general, are found associating together in church capacity, in the most friendly manner possible. And it is no small evidence of the power of this truth that it can take such discordant elements and mold them into a harmonious whole. Nothing short of divine power can do it. Under such circumstances, wisdom should be used in organizing local churches, for of course their prosperity will depend largely upon their proper formation.
In the first place those who will become members should be instructed as thoroughly as possible in all the leading doctrines of our people. This is attempted in the preliminary course of lectures. That course should embrace those doctrines which are thought to be most objectionable in our belief, as well as others. I hold that no course of lectures should be finished, where quite a number come out and receive the truth, without embracing our views of prophecy, the law and Sabbath, the life and death question, Bible repentance, faith and baptism, the perpetuity of spiritual gifts, visions, systematic benevolence, and as much of health reform as to include instruction upon alcohol, tobacco, tea, coffee and pork. I would advise this, not because we make all these a test of fellowship, for we do not; but because it is right that the people should know why we believe as we do on these subjects, and because it is far better as a matter of policy for us to present our views on these subjects, and our reasons for so believing, when we have the ears of the people, than it is to have our enemies come in and present their perverted views of the subject, and prejudice the minds of the people. But few will find any objection to our views on these subjects, when properly presented before them when their minds are unprejudiced; but when our enemies get up some highly colored picture of these things, untruthful in part, if not wholly, they may so prejudice the mind that years cannot efface it. Besides, the people are made suspicious if we leave such subjects and go away and do not speak of them, and our enemies come in and give their version of the matter. They are liable to think we are ashamed to speak of them.
Some of these subjects the people are prejudiced against. And it requires some nerve and moral courage to stand up before a prejudiced audience and speak things they do not like to hear. But the manly and honorable course is to tell the people what we believe and why we believe it, and it is by far the wisest course in the end, when properly done.
And it is not merely in theory, that the people should be instructed previous to the formation of the local church. In all the great principles of vital piety and godliness, in honesty, virtue and righteousness, they should receive the most thorough instruction. They should know what it is to be a Christian. They should be taught that to follow Christ means something more than a mere profession. They should learn that it is to deny self, take up the cross, and exhibit a spirit of sacrifice. They should learn that the responsibility of church fellowship is an important matter, and that they are to watch over each other for their mutual good. To have such instruction given, at proper length, will require time. And this brings us to another point.
At what time should a church be organized? For one I am opposed to a hasty organization immediately after a course of lectures. When a number of persons embrace the truth during a course of lectures, the one instructing them should get them to work at once, i. e., social and prayer meetings and Bible-classes, should be held, especially Sabbaths, as soon as there are those who have commenced to keep it. Here lay brethren and sisters living in the community, or in surrounding churches, can work to good advantage, if they are devoted and in the work of the Lord. Get those embracing the truth to praying in their families and in the church, talking in meeting, and performing religious duties generally. The Spirit of the Lord will come in, and souls will receive great strength and courage, as they move out in obedience to God, in keeping his commandments. Thus they will learn to have confidence in the work as they feel its power and spirit in their own hearts.
Some may say, Why should not the church be organized at this very point, right at the close of a course of lectures, while the hearts of all are stirred, and before the cooling influence of time is felt?77There is no doubt but far greater numbers could then be taken in, if no very close examination was conducted. There is no doubt but that the courage of some would be higher than ever afterward. But I think there are many reasons why some delay is generally preferable.
Delay affords time for necessary instruction. At the close of a course of lectures, the mind is crowded with theories and new ideas, more or less vague, according as the mind of the hearer has ability to comprehend and arrange them into order and system. The mind then is full of theory. It dwells upon it and feasts upon it. It is impossible to realize, all at once, the duties, obligations, and spiritual experiences, of the Christian. It is better that the mind be left to settle for a while under the ordinary influences and associations of life. During the course of lectures, new subjects were constantly before the mind; the personal influence of the preacher, and the excited state of the public mind, caused by the agitation of these peculiar themes, left the mind scarcely in its normal condition. It was pressed to decision either for or against, and nothing short of a miracle could prepare it so suddenly to see all things in a proper light.
Now if there is any subject upon which calmness, reason, and the sober second thought should be used, it is religion. What God wants is the sober, intelligent judgment of the human being. It is not an excited frenzy—it is not the mind goaded into a state of fear and worked out of its natural condition of health that he desires. I know very well how modern revivals are conducted, and how the steam is gotten up. But I have no faith in any kind of religious service but that which expresses the intelligent, reasonable convictions of the heart—intelligent, but earnest and devoted.
We think, therefore, that it is better to wait awhile for the froth and excitement to subside before a permanent organization is effected. We often see an illustration of our Saviour's parable of the sower. The four classes described there exist in almost every community. As long as it is the case that stony-ground hearers exist, and as long as their being in a church is no benefit to it, we think there better be some little time for them to develop, and perhaps there will be less hay, wood, and stubble, in the edifice than there would be otherwise. The turning out of such is always unpleasant and discouraging; so if waiting a reasonable length of time will obviate the difficulty, we better wait.
The interim between the close of a course of lectures and the permanent organization is one of great importance. Regular Sabbath and prayer-meetings should be held when practicable. Some one should be chosen (perhaps generally by the minister) to lead the meetings, and then let things develop. During the meantime as the excitement dies away, they should be often visited by those of experience who can give practical instruction in Christian duty. Errors and wrong courses of action should be pointed out in wisdom. Systematic benevolence should have been organized, if possible, before leaving these believers, and they should be taught the study of making religion the main business of life. In this way, things will develop quite rapidly. There will be a growth among some; others will likely lose their zeal and give up the truth. Gifts will be developed, and generally it will be seen by all who are best fitted to act a leading part in the future church. It is impossible to tell how long a time should elapse in every case before a permanent church should be formed. This will depend upon the nature of the elements existing in the particular community, the faithfulness of the one laboring in their midst, and a variety of other circumstances. Much depends upon the character of the labor bestowed during this interim. If the minister is all theory, and goes all round the plain, practical duties of religion, the whole work will be superficial.
It is far easier to make impressions upon those just starting out than upon those who have formed wrong habits. Converts usually think the one that brings them out must know about all there is to know. They are apt to think there is no other one equal to him. Now he can, if a man of experience, effect very much in touching practical godliness, if he shuns not to declare the whole counsel of God. Here is where workmen are needed. Here is where our young preachers are in special danger of failing. They must be men of God, and understand practical religion themselves, before they can teach it to others. They must all gain an experience here for themselves. And their faithfulness in doing it will be shown in the fruits of their work, whether their building is composed of hay, wood, and stubble, or gold, silver, and precious stones. In the former case, they will suffer a fearful loss themselves, when they see their building burned up in the fires of the last day, and may think themselves very lucky if they themselves are saved, so as by fire, while in the latter case they may rejoice through all eternity in seeing those saved through their instrumentality. Our work will all be examined by a faithful inspector.
We will now suppose the time has come for the formation of the church. What steps shall be taken? What course shall be pursued? Possibly before this point is reached, it has been found necessary to baptize some. But generally most are baptized when the permanent organization takes place. But in either case the same general course is pursued, and about the same questions should be asked the candidate for baptism and for admission into the church.
Previous to the formation of the church, the objects and mode of organization should be faithfully set before the believers. They should realize the obligations they are taking upon themselves, in regard to church fellowship, and the watchcare they are to exercise over each other, for their mutual good. What the Bible says concerning the duty of members should be taught, as far as practicable, and all should be made to feel that it is solemn and important business they are doing.
We will suppose all are assembled for the purpose of entering upon a permanent organization. The minister officiating will ascertain the number present who desire to enter into it. Then comes the examination of candidates. It is a well-understood principle among S. D. Adventists that no one is to be admitted, when any member objects. A unanimous vote is expected in every case of admission to the church. The design of this is to secure perfect fellowship between members. To pursue an opposite course would certainly result in disunion, confusion, and lack of fellowship. For one, I believe in a moderately thorough examination of those going forward in baptism, or uniting in church fellowship. Many cases are perfectly clear to all, and no doubt exists of the person's being worthy of reception. There are others where great doubt exists. What shall be done in such a case? Many pass over every delicate point, lest somebody shall be offended, or lest embarrassment may ensue. But this is simply cowardice. While the lawyer spirit of examining a witness should ever be avoided in church examinations, yet a free and frank inquiry into the purposes and views of candidates, desiring admission into the church, is proper, and demanded by the circumstances of the case.
The person in question desires the fellowship of the church. The church desires the fellowship of the individual. It should ever desire to help such in every way possible. Never can there be a time when a mutual understanding is more proper than when admission is requested. How can it be obtained except by asking such questions as will be likely to elucidate the candidate's condition? Neither do we think that the person officiating should necessarily confine his questions to those things which are a test of fellowship. But any question concerning which the Scriptures speak, about which there is doubt concerning the candidate's position, are proper to be asked, that there may be a mutual understanding between all parties; for oftentimes in such cases members are at a loss how to vote when a few words might make all clear and satisfactory. And if there is a difference of opinion on important questions it is much better to be known before admission than afterwards. That is the very time when it should be known, above all others. And the officiating elder is the man who should be most anxious to know, though it is perfectly proper for others to ask questions if in need of light, and no candidate is justified in feeling tried at any respectful questions. If there are difficulties existing between the candidate and any member of the church, these things should be talked over and settled previous to the admission of the candidate. Faithfulness is required, and no delicacy should stand in the way of it. Eternal things are at stake, and things concerning the salvation of souls and the prosperity of God's cause. Questions concerning taking part in religious meetings, family prayer, fashion and vanity in dress, the use of tobacco, tea, or coffee, and others, are eminently proper in the examination of candidates for baptism, or admission into the church, as well as in regard to faith, repentance, and the keeping of God's commandments. These are not all made a test of fellowship, but it is right that members have a mutual understanding of each others' position, and oftentimes remarks of instruction may be interspersed which have a good effect upon many in attendance. The interests at stake in the formation of a church are of too important a character to be passed over with laxity.
A church made up of incongruous elements, not in harmony with Christ, always disgrace religion. Hence, those who organize churches should move with care and judgment in the reception of members. But on the other hand great care should be used lest humble, honest, conscientious souls be shut out. Such will make no efforts to appear better than they really are, and discernment is required to distinguish between the genuine and spurious.
These general principles are perhaps sufficient in reference to the examination of candidates. Much will of course be left to the tact and faithfulness of the officiating minister to so conduct matters that those receiving members may be able to act understandingly.
It is always a matter of some little delicacy in the formation of a church to first bring a special number together to whom others may unite. Any one can see at a glance that those applying must be voted in by somebody. Who shall be those to receive others where all stand on an equality and no church exists. It would be hardly practicable to consider all in a lump members, and have no one received by vote. A very proper course to pursue in such a case is for the officiating minister to name a number of persons of the company to form a nucleus to which others may unite. When there are those present who may have belonged to other S. D. Adventist churches, having letters showing they are in good standing, they are very proper ones to choose, as their cases are clear any way, and they are to be received without question. In selecting such persons, those should be named against whom there will likely be no objection. From four to six is a convenient number to select to form such a starting point. It should then be ascertained if those named are all in union with each other; then if there are any objections to their acting in this capacity, on the part of any proposing to join, or present at the meeting, or if any one knows of any objection against them on any account; if there is, they should wait and others be selected. If not, this number may be considered the church, and then all others can be voted in by the minister after proper examination as before spoken of. When all are thus received, the church is formed. Those of course who have not been baptized are received subject to baptism, that is, they are members when baptized, as baptism is the door into the church. Then comes the election of officers, which will be noticed in the next number. A name should then be selected, which should generally be the nearest post-office. A record of course should be kept of the organization, a clerk of the meeting having been selected, at the opening of the meeting, to serve till the regular election of the clerk after the formation of the church.
It is believed that the course indicated above is an orderly and proper course to pursue, and one which will be found safe and efficient. Probably some of those commencing to labor will find some suggestions which will help them to work with wisdom in this important matter. These are merely suggestions which the experience of the writer has proved to himself to work well. Others can try them unless they have other plans which they think are superior. Uniformity, however, as far as reason will bear out, is beneficial. In our next we will speak of officers and their duties. GEO. I. BUTLER
Another Rally.
By James White
SECOND CAMP-MEETING IN MICHIGAN.
By referring to a map of the State, it will be seen that the location of our late camp-meeting better accommodated our people in the southern and western portions of Michigan than those in the northern and eastern parts. It was therefore decided to hold a second camp-meeting, in the vicinity of Flint, Mich., to immediately follow the Indiana Camp-meeting. Bro. Potter, of Lapeer, writes very favorable as to the meeting being held in that place. The definite place and time will be given in next week's REVIEW. A general rally will be expected from all parts of the State, especially from the northern and eastern portions, which were poorly represented at the Battle Creek Camp-meeting. J. W.
The School.
By James White
OUR school, during the fall term, promises to be quite full. We recommend to those whose circumstances in life demand rigid economy, to enter into arrangements to board themselves. This privilege will be allowed and encouraged by the School Board in all cases where good order and propriety can be assured. J. W.
The Spiritualist Bible.
In Bro. Waggoner's work on spiritualism, pp. 37, 38, is given what is claimed by the spirits to be an improved version of the first chapter of Genesis, given by “an exalted spirit.” Spiritualists are naturally enough ashamed of it, and now have begun to deny its authenticity, claiming that it has been gotten up as a burlesque. One of our preachers was lately met by spiritualists in this manner, when he held up to deserved ridicule the first chapter of their Bible; and he writes to this Office, inquiring when it was written, and where it can be found. To this inquiry Bro. Waggoner responds as follows:—
In answer to your question, I reply that that version of Gen. 1 is a veritable spiritualist production. It was published in the Mountain Cove Journal, Mountain Cove, Virginia, in 1853, by “Rev. T. L. Harris,” who was at that time a prominent author and medium. I have the original now in my possession. I saw three chapters, but preserved only the first.
J. H. WAGGONER.
A Strange Statement.
By J. H. W.
A BROTHER from Canada, at the recent camp-meeting, called my attention to the following statement made by a Presbyterian minister in his neighborhood.
The minister said that the fourth commandment should read, “Remember the Sabbath day to keep it wholly,” i. e., entirely, or in other words, an entire day is to be kept.
Now we do not object to the idea that the entire Sabbath—the whole day—is to be observed; but the above statement is not true. If the said minister knows anything at all of the original, he knows that he made a false statement. The original word is the same that is rendered sanctified in Gen. 2: 3, and hallowed in Ex. 20: 11; the same word that is found in Lev. 11: 44; 19: 2; Isa. 56: 13; &c.
And equally strange as the statement, is the fact that it was seized upon with avidity by the opposers of the Sabbath as an argument against the observance of the seventh day! The fourth commandment says that the seventh day is the Sabbath; that God rested on it from all his work of creation; and that he hallowed or sanctified it. Now suppose it also said that we must observe the entire day, would that be an argument against its observance?
We can only pity the individuals who catch at such straws to justify their opposition to the law of Jehovah. We would that they would heed the warning, and not try to screen themselves from the holy commandments by which every work shall be brought into judgment. In that day God’s law will find them, though they shut their eyes against its claims now.
The fear of the Lord has nearly departed from the earth. His authority is scarcely recognized, and the flimsiest excuse is deemed sufficient to justify a denial of the claims of his law. But the light of the third angel’s message is dispelling the darkness, and exposing every vain excuse to which men resort. May the Lord speed on the work, till the world is fully tested on “the commandments of God and the faith of Jesus.”
J. H. W.
Reports Omitted for Want of Room
By Editor
The reports of the late meetings of the Publishing Association and Health Institute are omitted this week for want of room. They will be given in our next.
A Strong Case.
By Dudley Marvin Canright
What the Bible says in several different places concerning the death of David furnishes very strong proof that the righteous do not go to Heaven at death, but instead do sleep in the grave between death and the resurrection. The first record that we have runs thus:— “So David slept with his fathers, and was buried in the city of David.” 1 Kings 2:10. What became of David? He slept with his fathers. Mark, it says that David slept, not David’s body, nor the house that David lived in, but David; and David was buried.
One thousand years afterward, the inspired apostle Paul takes up the same subject, and comments thus upon David’s death: “For David, after he had served his own generation by the will of God, fell on sleep, and was laid unto his fathers, and saw corruption.” Acts 13:36. What became of David? He fell on sleep. It does not say that his body fell asleep, but David fell asleep; David was laid unto his fathers; and it was David that saw corruption. Thus these two records exactly agree.
The apostle Peter also takes up the same case, and not only comments upon it, but bases a strong argument upon the fact that David did not go to Heaven at death. Thus he says: “Men and brethren, let me freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulcher is with us unto this day.” Acts 2:29. He proposes to freely inquire concerning the death of David, and to bring out all the facts in the case. What does he say? Nothing could be plainer: “David is both dead and buried, and his sepulcher is with us unto this day.” David was buried but a stone’s throw from where Peter was speaking; hence he appeals to a fact with which his hearers were all familiar, and one of the truthfulness of which they could satisfy themselves in a moment by actual sight. David’s sepulcher was there; and, being unlike our modern graves, an open room in the rock, it could be entered at any time, and examined. Now says Peter, The patriarch David is dead and buried and he is there in his sepulcher to-day as all know.
“Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne; he, seeing this before, spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption. This Jesus hath God raised up, whereof we are all witnesses. Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear. For David is not ascended into the Heavens; but he saith himself, The Lord said unto my Lord, Sit thou on my right hand, until I make thy foes thy footstool.” Acts 2:30–35.
Now says Peter, “David is not ascended into the heavens.” This was one thousand years after David’s death. Then it is certain that David did not go to Heaven at death. But why does Peter make this statement? He did it to prove an important point. In David’s psalms he found it written that some one should ascend into Heaven and sit on the right hand of God; from which he drew the following argument: Brethren, this language cannot apply to David himself because David has not gone up into Heaven, but is both dead and buried as we all know; therefore this language applies to Christ, who is ascended into the Heavens.
If Peter and all his hearers had believed that David was then actually in Heaven, he never could have made such an argument as this; for there would have been no force in it. His hearers would have said that the language probably applied to David himself. But no, says Peter, it cannot mean David, because he has not gone to Heaven.
Thus the strongest argument which the apostle made upon that memorable day of Pentecost when they were especially inspired by the Holy Ghost to prove the resurrection of Christ was based upon the doctrine of the sleep of the dead, and the fact that the righteous did not go to Heaven at death. We consider this a strong case, and invite the attention of our orthodox brethren to it.
D. M. CANRIGHT.
San Jose, Aug. 5, 1874.
Appointments This Week
The reader will notice appointments this week on this page of the paper, the space on the last page being wanted for other matter.
Maine Camp-meeting and Conference
Appointments.
And as ye go, preach, saying, The kingdom of Heaven is at hand
** Services in Chicago, every Sabbath (seventh day), at 269 West Erie St. All Sabbath-keepers spending a Sabbath in Chicago are invited to attend.
Maine Camp-meeting and Conference.
THE Maine Conference will hold its next annual session in connection with the camp-meeting at Skowhegan, one mile above Pishon's Ferry, where it was held last year, commencing Sept. 3, 1874, and holding over the 7th.
Let all of our churches and companies where S. B. is organized send their delegates to this Conference, and let all see that their S. B. is paid up to the last quarter. Let the S. B. treasurers see that their quarterly reports are sent to the State Conference secretary, Timothy Bryant, North Jay, Me., in season, so that we may have a correct report of the financial standing of the Conference. We want to see a general gathering of the brethren and sisters on the old camp-ground this fall. Let no one stay at home that possibly can attend.
J. B. Goodrich, } Maine.
G. W. Barker, } Conf.
Wm. Morton, } Com.
New York Camp-Meeting.
THIS meeting will be held at Kirkville, Sept. 10–14, on the ground formerly occupied. Trains that stop at Kirkville arrive as follows: From the west, 7:40 A. M., 2:45 P. M., and 5:25 P. M. From the east, 10:15 A. M., 12:45 P. M., and 8:00 P. M. Teams will meet all trains as usual.
Arrangements have been made with the Syracuse Northern and R. W. & O. R. R's., by which those coming over these roads, and calling for camp-meeting tickets, will receive free return passes. Be sure to call for “camp-meeting tickets.” Straw and provisions will be furnished on the ground.
We earnestly hope to see all at this meeting who have an interest in this great truth, and who possibly can attend, with as many friends and neighbors as can be induced to come. The time of the meeting has been postponed for the purpose of giving all who wish to attend a more favorable opportunity. We trust that it will be improved by all.
Let all, as far as possible, be on the ground by Wednesday evening, making no other calculation than to remain until the meeting closes, Tuesday morning.
If there are any who have not ordered tents; who wish for them, they should send their orders immediately to B. L. Whitney, Kirkville, N. Y.
CAMP-MEETING COMMITTEE.
MYSELF and wife will meet with the church in Oceana, near Greenwood Station, the 5th & 6th of September, for a monthly meeting. It may be our last meeting with you. Come all.
J. BYINGTON.
T. & M. MEETING, Dist. No. 2, of Ind., Sept. 12, 13, 1874, at the Mason Schoolhouse.
Wm. Covert, Director.
THE next quarterly meeting of the Wis. T. and M. Society will be held at Lodi, Columbia Co., Oct. 3, 4. We hope that all the Directors will be prompt and active in reference to the quarterly meetings in their several districts. These meetings should be held two or three weeks previous to the general meeting, so that the reports of these meetings can be sent to the State Secretary, Mattie A. Babcock, Monroe, Wis. This is necessary so that we can have a proper report at the general meeting. Let us be at work, dear brethren, and let us strive to make this meeting one of blessing and profit. Would like much to see Bro. Haskell at this meeting.
O. A. Olsen, Pres.
QUARTERLY meeting with the church at Fremont, Wis., Sept. 5 and 6. At Poy Sippi, Sept. 12 and 13. This will also be the quarterly meeting for District No. 11. Would like to meet all the scattered Sabbath-keepers in the vicinity of these meetings.
Also at Raymond Sept. 19 and 20. Would like to meet the brethren from Racine at this meeting.
With Dist. No. 1, Sept. 26 and 27, where the Director may appoint. O. A. Olsen.
THE next quarterly meeting of the T. & M. Society of Dist. No. 1, Wis., will be held at Little Prairie, Wis., Sept. 26 and 27. Hope for a good representation. Elder Matteson expects to be present. A. Olsen, Director.
Michigan Conference of S. D. Adventists.
By E. H. Root; John Harvey Kellogg
FOURTEENTH ANNUAL SESSION.
Pursuant to call of the State Conference Committee, the first session of this Conference was held at the camp-ground, Battle Creek, Mich., Aug. 6, 1874, at 5 o'clock P. M. The meeting was called to order by the President, and opened with prayer by Eld. G. I. Butler.
Credentials of delegates being called for, it was found that twenty-four churches were represented by thirty-six delegates.
Newly organized churches at Flushing, Antrim, and Quincy, were by unanimous vote received into the Conference in conformity with their request for admission.
John Wager, elder of the church at Flushing, and J. Trim, elder of the church at Antrim, were by vote appointed delegates to represent their respective churches.
Believers at Marshall and Hastings who had no church organization, were, according to their request, by unanimous vote received under the watchcare of the Conference until they should be fully organized as churches.
By vote, those brethren present who were members in good standing in this or some other Conference, though not regularly appointed delegates, were invited to take part in the deliberations of the Conference.
The minutes of the last annual meeting were read and accepted.
The following report of the Treasurer was then read and accepted:—
TREASURER'S REPORT
Of the Michigan State Conference of S. D. Adventists for the Conference year beginning Sept. 4, 1873, and ending Aug. 6, 1874.
Amount on hand at last report, $3,496.64
Received to date, 5,874.84
Total, $9,371.48
Amount paid out during the year, 5,343.36
Balance in treasury at date, $4,028.12
Received on Tent Fund, $68.35
ADDIE MERRIAM, _Treas._
By vote of the Conference, the President, E. H. Root, was authorized to appoint the usual committees. The following committees were accordingly appointed and notified of their appointments after the close of the meeting:—
On Nominations, R. J. Lawrence, John Byington, S. H. King.79
On Resolutions, J. H. Waggoner, U. Smith, H. M. Kenyon.
On Credentials and Licenses, Ira Abbey, J. Fargo, Wm. Potter.
Auditing Committee, E. B. Gaskill, John McGregor, John Day, A. H. Hilliard, D. R. Palmer, S. A. McPherson.
After remarks by Eld. J. N. Andrews regarding the propriety of an examination of the Treasurer's report by the Auditing Committee, the meeting was on motion adjourned to call of the Chair.
SECOND SESSION.
The meeting was called to order by the President, Aug. 14, at 8½ o'clock A. M. Opened with prayer by Eld. S. N. Haskell.
Minutes of the preceding session were read and accepted.
It being desired that as large a number as possible of the churches in the Conference should be represented, opportunity was again given for the presentation of credentials by delegates. Delegates were found to be then present from Bunker Hill and Burlington. Brethren from Alai-edon, Chesaning, Leighton, Owosso, and Williams, were on motion appointed to represent those churches in the Conference as they had sent no delegates. With the additions thus made, the number of churches represented was increased to thirty-seven and the number of delegates to fifty-three.
On motion, the church at Casnovia was disbanded.
The church at Centerville was dropped, by vote, as nearly all the members had removed from the place.
By unanimous vote, the action of the President in disbanding the church at Edenville was approved.
The report of the Committee on Nominations, being called for, was read and on motion accepted.
A few remarks being made by Eld. James White respecting the impropriety of overburdening some while the abilities of others were left undeveloped, it was moved and seconded that the vote just taken by which the report of the Committee on Nominations was accepted, should be rescinded, and the committee continued. Carried.
The report of the Committee on Credentials and Licenses was next presented, recommending that the credentials of the following ministers should be renewed: James White, E. G. White, J. H. Waggoner, John Byington, M. E. Cornell, E. B. Lane, D. H. Lamson, S. H. Lane, R. J. Lawrence, I. D. Van Horn, H. M. Kenyon, C. Stoddard, P. Strong.
Moved and seconded that the credentials of the above-named persons be renewed. Carried.
The Committee also presented the following names of persons whom they deemed worthy to receive licenses to preach: W. H. Littlejohn, J. O. Corliss, Chas. A. Russell, M. B. Miller, D. W. Milk.
Moved and seconded that the persons mentioned receive licenses to preach. Carried.
In accordance with the recommendation of the Committee, it was voted that Brn. U. Smith and E. R. Jones should be set apart to the work of the ministry by ordination and receive credentials.
The Committee on Resolutions reported the following which were unanimously adopted:—
Whereas, The failure of church clerks to make the required reports to the Conference has heretofore been a great source of embarrassment in the workings of the Conference, and
Whereas, It will become a still more serious evil as the Conference enlarges its business, and increases in churches and membership, unless corrected, therefore.
Resolved, That we deem all such neglect on the part of said clerks, an evidence of a deplorable lack of interest in the cause in which we are engaged, and that such a course is worthy of censure. And we recommend that whenever such failures occur in the future, without just reason, the clerks so failing be removed and others be elected to fill their places.
Resolved, That we hereby express our gratitude to God for the results accomplished by the Tract Society in this Conference during the past year; and
Whereas, Only about one-half of the membership of the churches of this Conference have as yet enrolled themselves as members of the Tract Society.
Resolved, That we recommend and earnestly request all to join this organization, and become working members, that the whole strength of our Conference may be enlisted in the cause of present truth, and we may see a still greater work accomplished for our divine Master.
On motion, the meeting was adjourned to call of the Chair.
THIRD SESSION.
Meeting opened with prayer by Eld. Geo. I. Butler, after being called to order by the President, Aug. 14, at 2 P. M.
Minutes of last session read and approved. The Nominating Committee presented the following report as the result of further consideration:—
For President, E. H. Root, Secretary, J. W. Bacheller; Treasurer, Addie Merriam; State Conference Committee, E. H. Root, J. Fargo, M. S. Merriam.
On motion, the above report was accepted.
Moved and seconded that the above-named persons be elected to their respective offices by a single action. The motion was carried by unanimous vote, whereupon the persons named were declared the officers of the Conference for the coming year.
Moved and seconded that Bro. A. O. Burrill receive license to preach. Carried.
Moved and seconded that the sum of one thousand dollars be pledged to the General Conference for the next Conference year. Carried.
The church at Napoleon made application for admission to the Conference, and was by unanimous vote received.
The company of believers at Richfield was received under the watchcare of the Conference in accordance with their request.
Moved and seconded that the church at Partello be received into the Conference. Carried.
Excellent remarks were made by Eld. James White and Eld. J. N. Andrews respecting the obligation of the Conference to care for those under its watchcare.
On motion, the believers at both Assyria and Kendall were received under the watchcare of the Conference.
On motion, the Chair was empowered to appoint a Camp-meeting Committee of three. The following persons were appointed: J. F. Carman, J. Fargo, Wm. Potter.
Adjourned to call of the Chair.
FOURTH SESSION.
The meeting was called to order Aug. 16, 1874, at 5½ P. M., being opened with prayer by Eld. J. H. Waggoner.
A considerable portion of the time was occupied by Eld. James White in remarks upon the state and wants of the cause, the obligation to properly encourage young ministers, and the necessity for the labors of lay members of experience and judgment among some of the smaller churches.
Moved and supported that Bro. E. H. Root be recommended for ordination. Carried.
Moved and seconded that I. A. Olmstead be granted license to improve his gift during the ensuing year.
On motion, the Chair appointed a committee of three to determine who were proper persons to receive licenses to preach.
On motion, adjourned to call of the Chair.
E. H. Root, Pres.J. H. Kellogg, Sec.