p. 749 | Review and Herald, Vol. 61, No. 47. (11/25/1884)

THE STANDARD OF MORALITY

By C. C. L.

Sunday morning, Nov. 2, in the Tabernacle at Brooklyn, Mr. Talmage preached a characteristic sermon on the moral character of candidates for office. With the politics of the sermon the readers of the REVIEW would be little concerned; but they will be interested to know that the speaker took for his text the ten commandments, and proposed to test by this standard the character of persons nominated for office in the city, State, and nation. The sermon as a whole is one of the best utterances upon political duties and dangers that I remember having read, inasmuch as it omits all personalities, and aims “to lay down certain principles which will stand the test of the Judgment day.” I select a few of the most striking passages, especially those that refer to the law of God:—

“The decalogue forbids idolatry, image-making, profanity, maltreatment of parents, Sabbath desecration, murder; theft, incontinence, lying, and covetousness. That is the decalogue by which you and I will have to be tried, and by that same decalogue you and I must try candidates for office.”

Speaking of candidates whose lives are known to be out of harmony with these commandments, he says, “In no such case let us chop off the ten commandments. Let them stand as the everlasting defense of society and of the church of God.”

Here is another passage which is worth reading because of some wholesome truths which it states, such as the fact that “the commission of one sin opens the door for the commission of other sins,” and that no man has a right to say which commandment he will keep and which he will break. It will also be noticed with interest that Mr. Talmage considers the breaking of the fourth commandment as bad as the violation of any one of the rest, and further that he considers the desecration of Sunday a violation of the fourth commandment. He protests against the attempt to revise the decalogue, which was given on Mount Sinai; but when that instrument reads one day, and is interpreted to mean another, what is that but an attempt at revision?—

“The committing of one sin opens the door for the commission of other sins. You see it every day. Those Wall Street embezzlers, those bank cashiers absconding as soon as they are brought to justice, develop the fact that they were in all kinds of sin. No exception to the rule. They all kept bad company, they nearly all gambled, they all went to places where they ought not. Why? The commission of one sin opened the gate for all the other sins. Sins go in flocks, in droves, and in herds. You open the door for one sin, that invites in all the miserable segregation. The campaign orators this autumn, some of them bombarding the suffering candidates all the week, think no wrong in riding all Sunday, and they are at this moment many of them in the political headquarters calculating the chances. All the week hurling the eighth commandment at Mr. Blaine, the seventh commandment at Mr. Cleveland, and the ninth commandment at Mr. St. John—what are they doing with the fourth commandment? Breaking it. Is not the fourth commandment as important as the eighth, as the seventh, as the ninth? Some of these political campaign orators, as I have seen them reported, and as I have heard in regard to them, bombarding the suffering candidates all the week, yet tossing the word of God from their lips, the name of God from their lips, recklessly guilty of profanity. What are they doing with the third commandment? Is not the third commandment, which says, ‘Thou shalt not take the name of the Lord thy God in vain; for the Lord will not hold him guiltless that taketh his name in vain,’—is not the third commandment as important as the other nine? Oh, yes, we find in all departments men are hurling their indignation against sins perhaps to which they are not specially tempted—hurling it against iniquity toward which they are not particularly drawn. I have this Book for my authority when I say that the man who swears, or the man who breaks the Sabbath, is as culpable before God as either of these candidates is culpable if the things charged on him are true. What right have you and I to select which commandment we will keep and which we will break? Better not try to measure the thunderbolts of the Almighty. Better not handle the guns, better not experiment much with the divine ammunition. Cicero said he saw the Iliad written on a nutshell, and you and I have seen the Lord’s prayer written on a five-cent piece; but the whole tendency of these times is to write the ten commandments so small nobody can see them. I protest this day against the attempt to revise the decalogue which was given on Mount Sinai amid the blast of trumpets and the cracking of the rocks and the paroxysm of the mountain of Arabia Petrea. I bring up the candidates for city, State, and national power—I bring them up and try them by this decalogue.”

“Herodotus said that Nitocris, the daughter of Nebuchadnezzar, was so fascinated with her beautiful village of Ardrica, that she had the river above Babylon changed so it wound this way and wound that, and curved this way, and curved that, and though you sailed on it for three days, every day you would be in sight of that exquisite village. Now, I do not care which way you sail in morals, or which way you sail in life, if you only sail within sight of this beautiful group of divine commandments. Although they may sometimes seem to be a little angular, I do not care which way you sail, if you sail in sight of them you will never run aground, and you will never be shipwrecked. I never felt more impressed from God than I do this moment of the importance of what I am saying to this audience. Society needs toning up on all these subjects. I tell you there is nothing worse to fight than the ten regiments with bayonets and sabres of fire, marching down the side of Mount Sinai. They always gain the victory, and those who fight against them go under. There are thousands and tens of thousands of men being slain by the decalogue. What is the matter of that young man of whom I read? Dying in his dissipation? In his dying delirium he said: ‘Now fetch on the dice. It is gone. No, no! It is gone, all is gone! Bring on more wine! Bring on more wine! Oh, how they rattle their chains! Fiends, fiends, fiends! I say you cheat! The cards are marked! Oh, death! Oh, death! Oh, death! Fiends, fiends, fiends!’ and he gasped and was gone. The ten commandments slew him. Let not the ladies and gentlemen of this nineteenth century revise the ten commandments, but let them in society and at the polls put to the front those who come the nearest to this God-lifted standard. On Tuesday morning next read the twentieth chapter of Exodus at family prayers,” etc.

Thus we have another testimony from an eminent and popular preacher confirming the immutability and perpetuity of God’s holy law; and yet this eminent doctor of divinity does not seem to see the inconsistency of protesting against any revision of the decalogue, while he contends for the revision offered by the papacy, which makes the fourth commandment of the decalogue enforce sabbatizing upon the first day of the week.

C. C. L.

THE REFORMATION.

THE Reformation, the historical name for the great convulsion which characterized the 16th century, was originally neither a political nor a philosophical, nor a literary, but a religious and ecclesiastical, movement. It started with the practical question: How can the troubled conscience find pardon and peace, and become sure of personal salvation? It retained from the Catholic system all the objective doctrines of Christianity concerning the Holy Trinity and the divine-human character of the work of Christ—in fact, all the articles of faith contained in the apostles’ and other ecumenical creeds of the early church. But it brought the believer into a direct relation and union with Christ as the one and all-sufficient source of salvation in opposition to traditional, priestly, and saintly intercession. The Protestant goes directly to the word of God for instruction, and to the throne of grace in his devotions; while the pious Catholic always consults the teaching of his church, and often prefers to offer his prayers through the medium of the Virgin Mary and the saints. Schleiermacher states the difference between Catholicism and Protestantism in the formula: “Catholicism makes the believer’s relation to Christ depend on his relation to the church; Protestantism makes the relation of the believer to the church depend upon his relation to Christ.” In other words, Catholicism gets to Christ through the church, Protestantism gets to the church through Christ; the former proceeds from the body to the head, the latter from the head to the body; with the one, churchliness is the measure of christliness; with the other, the degree of christliness determines and conditions the character and value of churchliness.

From this general principle of evangelical freedom and direct individual relationship of the believer to Christ proceed the two fundamental doctrines of Protestantism,—the absolute supremacy of the word of Christ, and the absolute supremacy of the grace of Christ. The former proclaims the canonical Scriptures (to the exclusion of the Apocrypha of the Old Testament), and more particularly the word of Christ and the apostles, to be the only and sufficient infallible source and rule of faith and practice, and asserts the right of private interpretation of the same; in distinction from the Roman Catholic view, which declares the Bible and tradition or church authority to be two coordinate sources and rules of faith, and makes tradition, especially the decrees of popes and councils, the only legitimate and infallible interpreter of the Bible. In its extreme form Chillingworth expressed this principle of the Reformation in the well-known formula: “The Bible, I say, the Bible only, is the religion of Protestants.” Genuine Protestantism, however, by no means despised or rejected tradition and Church authority as such, but only subordinated it to and measured its value by the Bible, and believed in a progressive interpretation of the Bible through the expanding and deepening consciousness of Christendom. Hence, besides having its own symbols or standards of public doctrine, it retained all the articles of the ancient Catholic creeds and a large amount of disciplinary and ritual tradition, and rejected only those doctrines and ceremonies of the Catholic church for which it found no clear warrant in the Bible, or which it thought contradicted its letter or spirit. The Calvinistic branches of Protestantism went further in their antagonism to the received traditions than the Lutheran and Anglican Reformation; but all united in rejecting the authority of the pope (Melanchthon for awhile was willing to concede this), the meritoriousness of good works, the indulgences, the worship of the holy Virgin and of the saints and relics, the seven sacraments, with the exception of baptism and the eucharist, the dogma of transubstantiation and the sacrifice of the mass, purgatory and prayers for the dead, and the use of the Latin language in public worship, for which the use of the vernacular languages was substituted.

The other fundamental doctrine of the Reformation has reference to the personal appropriation of the Christian salvation, and has for its object to give all glory to Christ by declaring that the sinner is justified before God, i. e., acquitted of guilt and declared righteous solely on the ground of the all-sufficient merit of Christ as apprehended by a living faith; in opposition to the theory then prevalent and substantially sanctioned by the counsel of Trent, which makes faith and good works the two coordinate sources of justification. Genuine Protestantism does not, on that account, by any means reject or depreciate good works; it only denies their value as sources and conditions of justification, but insists on them as the necessary fruits of faith and evidence of justification. To these two prominent principles of the Reformation, which materially affect its theology and religious life, must be added a third, the doctrine of a universal priesthood of believers, and the right and duty of the laity not only to read the Bible in the vernacular tongue, but also to take part in the government and all the public affairs of the church. We now present an outline of the history of the Reformation in the various countries in which it

finally succeeded, leaving out Bohemia, Italy, and Spain, where it was suppressed by the combined opposition of the secular and ecclesiastical authorities.

1. THE REFORMATION IN GERMANY was directed by the genius and energy of Luther, the learning and moderation of Melanchthon, assisted by the princes, especially the electors of Saxony, and sustained by the majority of the people in spite of the opposition of the bishops and the imperial government. It commenced in the University of Wittenberg with a protest against the traffic of indulgences, Oct. 31, 1517 (ever since celebrated in Protestant Germany as the festival of the Reformation), and soon became a powerful popular movement. At first it moved within the bosom of Catholicism. Luther shrank in holy horror from the idea of a separation from the religion of his fathers. He only attacked a few abuses, taking it for granted that the pope himself would condemn them if properly informed. But the irresistible logic of events carried him step by step far beyond his original intentions, and brought him into irreconcilable conflict with the central authority of the church. Pope Leo X., in June, 1520, pronounced the sentence of excommunication against Luther, who burned the bull, together with the canon law and several books of his opponents. The diet of Worms in 1521, where he made his memorable defense, added to the excommunication of the pope the ban of the emperor. But the dissatisfaction with the various abuses of Rome and the desire for the free preaching of the gospel were so extensive, that the Reformation, both in its negative and positive features, spread in spite of these decrees, and gained a foothold before 1530 in the greater part of Northern Germany. Among the principal causes of this rapid progress were the writings of the reformers, Luther’s German version of the Scriptures, and the evangelical hymns, which introduced the new ideas into public worship. The diet of Spire in 1526 left each state to its own discretion concerning the question of reform until a general council should settle it for all, and thus sanctioned the principle of territorial independence in matters of religion which prevails in Germany to this day, each sovereignty having its own separate ecclesiastical establishment and organization in close union with the state. But the next diet of Spire, which convened in 1529, prohibited the further progress of the Reformation. Against this decree of the Catholic majority the evangelical princes entered, on the ground of the word of God, the inalienable rights of conscience, and the decree of the previous diet of Spire, the celebrated protest, dated April 20, 1529, which gave rise to the name of Protestants. The diet of Augsburg in 1530, where the Lutherans offered their principal confession of faith, drawn up by Melanchthon and named after that city, threatened the Protestants with violent measures if they did not return shortly to the bosom of the church.

Here closes the first and most eventful or religious period of the German Reformation; but its political history was not brought to a final termination until after the terrible 30 years’ war by the treaty of Westphalia in 1648, which secured to the Lutherans and the German Reformed churches (but to no others) equal rights with the Roman Catholics within the limits of the German empire. These two denominations, either in their separate existence or united in one organization (as in Prussia and other states since 1817), are to this day almost the only forms of Protestantism recognized and supported by the government, all others being small, self-supporting sects regarded with little sympathy by the popular mind. But within these ecclesiastical establishments Germany has bred and tolerated during the last 50 years almost every imaginable form of theoretic belief from the strictest old school orthodoxy to the loosest rationalism and skepticism. Since the third jubilee of the Reformation, however (1817), there has been a gradual and steady return from neology to the original evangelical Protestantism.—American Encyclopædia.

(To be continued.)

WISCONSIN

SOLDIER'S GROVE.—My work here for the present is done, having been in this vicinity for four months. This little company of Sabbath-keepers are doing well. They have regular Sabbath meetings and a Sabbath-school composed of eighteen members. As the result of the meetings at North Clayton, a few have accepted the truth; so there are now eleven or twelve that are trying to keep the commandments of God in this vicinity. This has been a hard field of labor on account of a strong foreign element; but we thank God that a few have had the courage to come out from among the world. W. S. HYATT. Nov. 13.

AMONG THE CHURCHES.—On Oct. 7 I came to Ogema, Price Co., and labored twenty days. Held in all nineteen meetings, all among the Swedes. There are a few souls here who are trying to fear God and keep all of his commandments as far as they have a knowledge of them. The interest to hear and live out the truth at Ogema was not as great as I had anticipated. The people here depend largely for their living upon working in the woods at lumbering during the winter, and this is a great obstacle in the way of their taking hold of the truth.

Came to Cushing, Polk Co., Oct. 30. Spent twelve days at this place and at North Valley. At the last-named place there are two Scandinavian families who meet together on the Sabbath to worship God. One brother here was baptized. At Cushing the interest is still increasing. One Baptist sister united with the church, and one brother was baptized. For the first time we administered the ordinances of the Lord's house to these souls. Our coming together on such an occasion was indeed a feast to the brethren and sisters. God blessed us all through our meetings in a marked way. Though most of them are poor in this world's goods, yet they will, with God's help, render unto God the things that are his. I am now on my way to Ogema to spend a few days till the State meeting. H. R. JOHNSON.

COURAGE TO SACRIFICE.

By A. Trogan

BY A. TROGAN.

Can you lay all on the altar, brother, All things for Jesus’ sake? Can you give up all earthly treasures, From the world completely break?

Can you sacrifice friends, connections, The comforts of home, and its love? To tell to the lost and the erring There’s pardon and peace from above?

Can you brave the scoffs of the worldling, The sneers and reproaches of men, And from them draw courage and comfort, And rejoicing press onward again?

Can you, midst the fierce conflict, look upward? Can you cling to His sheltering side, And feel that through trials and suffering You would be made white and tried?

Oh, work in the Master’s wide vineyard; Be faithful, be constant, be true; Draw near to the presence of Jesus, And blessings will fall as the dew.

Though with sorrow the field you may enter, Returning ere long, you will bring Your sheaves with rejoicing homeward, And a welcome receive from the King.

Monticello, Minn.

TEXAS

By W. S. Cruzan

HUMPHREY, ETC.—I commenced labor at the Douglas school-house, Collin Co., Sept. 26. Gave fourteen discourses; but on account of the drouth postponed labor at that place for the present. Several were much interested and requested me to return and continue the lectures at the earliest opportunity. Commenced labors at Van Sickle, Hunt Co., Oct. 19. The interest was good at the first, but the last two weeks the Methodists held a camp-meeting within two miles of our place, and greatly reduced our audience. Many are convinced of the truth, but seem to be halting between two opinions. Remained at the above place three weeks. Book sales amounted to $2.50. The friends met all expenses. Spoke at this place for the first time last evening, with a good audience. Pray for us.

W. S. CRUZAN.

Nov. 11.

FRANCE

By D. T. Bourdeau

AJACCIO, CORSICA.—I have been in this city six days, teaching another evangelist the truth from five to seven hours a day, besides taking his place five times in his hall, speaking to Roman Catholics, that he might devote his whole attention to present truth. While passing through Italy with Bro. and Sr. Whitney, Sr. Edith Andrews had handed him a copy of our French paper, since which he has read considerably on the immortality question, our views of which he had embraced. But he had not bestowed much thought on prophecy, nor the Sabbath. I went through a regular course of study, praying much with him and his family, and mixing in practical subjects and the mighty workings of God’s Spirit among us. As the result he and his wife kept last Sabbath, which was a good day to us all. They purpose returning to the valley of Piedmont, Italy, next spring, to help carry on the work in his native country. They have much to learn, of course, but they are teachable.

This is a proud city, and a poor center for carrying on a work among the Italians and French. This is the first effort at evangelization here. A few may be gleaned, as the result of sowing the seed at this time; but this result can be as well reached after starting the work in more promising places.

I came here by stage from Bastia, a distance of considerably over 100 miles, over a rocky, barren, mountainous country, with here and there a fertile spot, where tropical fruits are borne in abundance. The road is circuitous, passing from warm valleys to snowy regions, where the chills of winter seized us. This was taxing upon me, more so than any sea voyage. But God has sustained me, and has mightily strengthened me by his Holy Spirit. It has seemed as though there was no end to my strength. To God be the praise. I now return to Bastia to bind up the work.

Nov. 2. D. T. BOURDEAU.

MICHIGAN

By Albert Weeks

BUEL, Nov. 12.—The interest in the meetings at this place is remarkably good. The best of attention is given, and the truth is accepted by nearly all. The people express themselves as satisfied that the seventh day is the Sabbath. Next Sabbath will be our first Sabbath meeting. Some have decided to obey, but the work is only begun. Pray for us. ALBERT WEEKS.

ARKANSAS

By N. W. Vincent

CASA, PERRY CO.—Have preached a few times in this vicinity, and distributed some good reading matter. Dear brethren in Arkansas, let us be of good courage in the Prince of the Lord’s host. Let us pray that he may speed his work in this State. May he help us each to be so true to present duty as to escape the woe of Luke 6:26, receive the blessing of Matt. 5:11, and share with all Christ’s tried and faithful servants the great deliverance of Dan. 12:1. N. W. VINCENT.

MISSOURI

By D. T. Shireman; A. Shireman

KANSAS CITY, Nov. 16.—We have returned to Kansas City after an absence of three months and a half. During this time we have been in Independence, distributing our tracts and periodicals preparatory to our camp-meeting. We also remained awhile after the meeting to look after the interest of the work. Nine have commenced to keep the Sabbath through the influence of that meeting and the colporter work done there. There are ten or twelve more who are deeply interested in the truth, whom we hope to see established in this message. We are located at 911 Winter Ave., and expect to spend the winter in loaning tracts and getting subscriptions for our publications. We hope to see a church raised up in this city that will be found keeping the commandments of God and the faith of Jesus. Our courage is good to labor on for our fellow-men until the Master appears.

D. T. AND A. SHIREMAN.

Honesty, Civility, and Duty: Maxims from Chesterfield

—Honesty sometimes keeps a man from becoming rich, and civility from being witty.—Chesterfield.

—Some men are just blind enough not to see their duties, but they can see all their rights very clearly.

VERMONT

BELVIDERE AND WATERVILLE.—Since camp-meeting we have been finishing up the work in these places. Some who took their stand on the Sabbath have proved to be “stony ground” hearers, and some that the seed was sown among thorns. We organized a company of ten, and there are others who we expect will join. A leader was appointed, and a Sabbath-school organized. We also secured a place for regular meetings. One of the number is now actively engaged in laboring in the cause. Another is preparing to as soon as possible. Held a few meetings about three miles from Waterville. We look for two from that place, and thus the good work goes on. Pray for us. H. W. Pierce. Hascal Peebles. Oct. 28.

BORDOVILLE AND SHELDON.—Since closing our meetings at Waterville, I spent one week at Bordoville, visiting and holding Bible-readings. Quite an interest has been awakened by Bible-readings held by A. A. Cross. Three persons have commenced to keep the Sabbath as the result. Two others, who have been keeping it for a few weeks, were baptized. This is a great encouragement to the church. If every member was standing where he should, a greater work still would be done.

Commenced meetings in a school-house in Sheldon the 5th inst. The congregation, though small, is composed of intelligent people. There are some precious souls here whom I hope to see gathered into the garner. Bro. G. W. Page joined me last Friday. We are treated very kindly. Nov. 12. H. W. Pierce.

GRAND ISLE AND KEELER’S BAY.—When I last reported, I was having a good hearing at Grand Isle, but I know of only one who embraced the message. I sold considerable of our literature, and shall always remember the kindness of the people, though they did not decide to obey the truth. About the time we were ready to introduce the real testing points, rainy evenings came and kept away our hearers. At this same time Bro. Kimball was called away by sickness, and has not yet returned.

I am now at Keeler’s Bay, four miles from the former place, and have reached the testing points. Some are obeying. It is now some two weeks since I began here. A few days later Bro. C. L. Kellogg and H. J. Farman began at South Hero, which is four miles away. At both places there are eight observing the Sabbath; others are deeply interested. We do not think it will be saying too much to say we confidently hope for more. Bro. Farman had thoroughly canvassed these places with the Signs and tracts, and even before the brethren at South Hero had reached the Sabbath question, some began its observance. We all have obtained a rich experience while here. Our experience in the canvassing and colporter work will also be worth very much to us, and we hope to our Conference.

All our canvassers who are at work report good success and courage. Bro. Lamberton says, “I have had very good success in selling books and in obtaining subscriptions for the Signs.” Bro. Pierce says, “Am home at Bordoville for a few days. Bible-readings are stirring things with us; the neighbors are becoming interested.” Bro. Burlison is canvassing for “Thoughts.” From Bro. Cross: “I went to Swanton and Highgate, and found a place for a course of lectures for Bro. Pierce and Page;” and they are there now, having a good hearing.

This is a good field in which to canvass, and I firmly believe we shall see a good harvest of souls if we are earnest workers.

A letter from South Lancaster states that there are thirteen from Vermont attending school, and we want to see more. May God help them to do all in their power to fit themselves for this great work. Nov. 16. A. O. Burrill.

THE S. D. A. PUBLISHING ASSOCIATION.

By George I. Butler; M. J. Chapman

TWENTY-FIFTH ANNUAL SESSION.

In pursuance of a call for the annual meeting of the S. D. A. Publishing Association, to convene in Battle Creek, Mich., Nov. 5, 1884, at 9 A. M., one hundred and ten stockholders assembled in the Tabernacle at the hour appointed, to transact the business of the twenty-fifth annual session.

The president, Eld. Geo. I. Butler, occupied the chair, and Eld. J. H. Waggoner offered prayer.

The names being taken, it was found that 480 shares were represented in person, and 1,463 by proxies.

A synopsis of last year’s proceedings was read and approved.

As the first regular business of the session, the Treasurer presented a detailed report, a synopsis of which, showing the present financial condition of the Association, is herewith presented:—

STATEMENT OF THE FINANCIAL CONDITION OF THE

S. D. A. PUBLISHING ASSOCIATION, NOV. 1, 1884.


Real estate,	$45,645.15
Personal property,	66,622.57
Bills receivable,	19,985.05
Sanitarium Knitting Co.,	8,103.08
Due from banks,	6,665.06
Cash on hand,	1,218.39
Material on hand,	30,102.49
Books, pamphlets, etc., on hand,	50,670.30
Balance due on personal accounts,	3,270.42
Bills payable,	$41,091.42
Stock notes,	15,397.35
Certificates,	22,105.14
Capital stock,	40,943.00
Donations and legacies,	13,577.62
Surplus,	78,722.00
Net gain,	12,196.48
General Conference,	4,005.16
Michigan “	4,244.34
	$232,282.51 $232,282.51

RECAPITULATION.


Capital stock,	$40,943.00
Donations,	13,577.62
Surplus and gain,	90,918.48
Present worth,	$145,439.10
Worth Nov. 1, 1883,	129,677.55
Increase,	$15,761.55
Received on shares and donations,	3,565.07
Net gain from business during the year,	$12,196.48

A. R. HENRY, Treasurer.

The auditor certified to the correctness of the accounts; and the reports of the treasurer and auditor were accepted.

On motion of W. C. White, the Chair appointed the following committees: On Nominations, J. Fargo, R. M. Kilgore, E. W. Farnsworth; on Resolutions, J. H. Waggoner, U. Smith, S. H. Lane.

Adjourned to call of the Chair.

SECOND MEETING, Nov. 13, AT 9 A. M.—Prayer by Eld. S. N. Haskell. Minutes of previous meeting read and approved. The Committee on Nominations made the following recommendations as their report: For President, Eld. Geo. I. Butler; Vice-president, A. R. Henry; Secretary, Russell Hart; Treasurer, W. C. Sisley; Auditor, G. W. Amadon; Publishing Committee, Geo. I. Butler, U. Smith, J. H. Kellogg.

Ballots being circulated for a formal nomination, the recommendations of the committee were sustained by a large vote; and on motion, the persons named were declared unanimously elected to the positions respectively specified.

On motion, U. Smith was elected editor of the Review, with Geo. I. Butler and J. H. Waggoner corresponding editors; and Mrs. M. J. Chapman was elected editor of the Instructor, with Miss Winnie Loughborough, assistant editor.

The editorial management of the periodicals issued by this Association in foreign tongues was referred to the Board of Trustees.

The Association then adjourned to the call of the Chair.

GEO. I. BUTLER, Pres.

MRS. M. J. CHAPMAN, Sec.

MINUTES OF THE MISSOURI CONFERENCE.

By D. T. Jones; N. W. Allen

The annual Conference of S. D. Adventists met at Independence, Mo., Oct. 5, 1884, at 9 A. M., the President, Eld. D. T. Jones, in the chair. Prayer by Eld. E. W. Farnsworth. Twenty-two churches were represented by twenty-two delegates. By unanimous vote, Elds. E. W. Farnsworth, Geo. I. Butler, U. Smith, and all the brethren and sisters present, were invited to take part in the deliberations of the Conference. The minutes of the last session were read and approved. The question as to receiving delegates from unorganized companies being raised, the Chair decided that they could not be received. The Chair being empowered to appoint the usual committees, announced the following: On Nominations, E. A. Dean, J. W. Watt, J. F. Klostermyer; on Licenses and Credentials, C. H. Chaffee, J. M. Gallemore, Wm. Evans; on Auditing, Oliver Smith, J. T. Marr, Wm. Evans, J. F. Klostermyer, and H. W. Steele; on Resolutions, E. W. Farnsworth, J. R. Chappell, and R. S. Donnell.

The question was asked whether one who had been received into a church subject to baptism, should be counted as a member in determining the representation. It was decided that such should be counted.

The Committee on Nominations made the following report: For President, D. T. Jones; Secretary, N. W. Allen; Treasurer, Wm. Evans; Executive Committee, D. T. Jones, N. W. Allen, Rufus Low; Camp-meeting Committee, Southern, A. E. Flowers, R. Kaston, I. Graham; Northern, J. D. Brownley, Wm. F. Millman, F. O. Newcombe.

These names were considered separately, and the persons unanimously elected.

The Committee on Credentials and Licenses reported as follows: For Credentials, Eld. J. G. Wood, C. H. Chaffee, D. T. Jones, J. W. Watt; for ordination and credentials, Robert S. Donnell, and Noah W. Allee; for license, E. G. Blackmon, N. W. Allen, D. N. Wood.

Each name was considered separately, and all were approved.

Eld. Chaffee requested the Conference to investigate the trouble at Winston. Accordingly, on motion, the following were appointed to serve with the Executive Committee as a Committee of Investigation: J. F. Klostermyer, E. A. Dean, Wm. Evans, J. F. Marr, Eli Wick, Oliver Smith.

Eld. Butler urged upon the Conference the necessity of looking after the companies, and seeing that they are organized and received into the Conference. He said they need not have all their officers elected before they are received. If they have signed the covenant and have been associated together long enough to know that all are in harmony, and thoroughly instructed by the Conference Committee, or by some one deputized by them, they are a church.

The Treasurer made the following report:— Cash in the treasury Oct. 20, 1883, Received to Oct. 9, 1884, $1,663.57 Paid out “ “ “ “ “ 1,216.43 Balance in treasury Oct. 9, 1884, $447.14

The Committee on Credentials and Licenses made a supplemental report, recommending for colporter's license, A. E. Flowers, Rufus Low, S. K. Feeks, J. M. Gallemore. The names were considered separately, and license granted to each. Colporter's license was also granted to D. T. Shireman and Harvey L. Hoover. Eld. Butler

suggested that the colporters be paid by commission instead of by salary. He also said the colporters ought to be as well posted as our ministers, or they ought not to be sent out.

The Investigating Committee made the following report:—

Resolved, That we, your committee, after hearing the testimony on both sides of the case referred to us, consider the church of Emporia a legitimate and legally organized church, according to the decision of this Conference; and further—

Resolved, That we would consider it an unwise course to receive into the Conference two churches so near together and antagonistic to each other.

The report was adopted.

On motion, a sufficient amount of the contingent fund was appropriated to the canceling of the present indebtedness of the Conference.

A unanimous vote of thanks was extended to the Mo. P. R. R. system, to the Wabash, the Chicago and Alton, and the Kansas City, Fort Scott, and Gulf R. R.'s, for their courtesy in giving reduced rates to all attending the camp-meeting.

Elds. D. T. Jones and C. H. Chaffee were elected delegates to the General Conference to be held in Battle Creek, Mich., Oct. 30, 1884.

Adjourned sine die. D. T. JONES, Pres. N. W. ALLEN, Sec.

MAINE

By S. J. Hersum

Portland, Nov. 16.—It has been some time since I have written a report for the REVIEW, but it is not because I have been idle. Since the camp-meeting, the most of my time has been spent here in the city holding Bible-readings, and visiting those who were interested. There was quite an interest raised here by the efforts of the canvassers during the past summer, and by the camp-meeting held near the city this fall; and as the result, three have decided to keep all of the commandments of God. There are still others who are interested. Sabbath and Sunday, the 8th and 9th, I was at South Woodstock, Oxford County. Five were baptized, and seven united with the church at that meeting. It was a precious season to me.

We have had a baptism here in Portland to-day. One sister that has recently embraced the truth here, went forward in this ordinance, and another baptism is expected in the near future.

We now have our reading-room nearly ready to invite people into to read our publications. The lecture-room is ready, and the church have held their Sabbath meetings and Sabbath-school in it for some-time past. We need the prayers of our brethren that we who are here at work in this mission may feel that burden for souls that we ought to feel, that the efforts put forth here, may be crowned with success. S. J. HERSUM.

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