Most sacred, most exalted theme!—a theme that never can be exhausted. Human language cannot reach the hights of that glorious, holy law, the admiration of angels and of holy men—that divine law given by the voice of God, and written with his own finger, and comprehended under ten short precepts, the whole duty of man! Inspiration has declared it "perfect;" and enlightened human reason responds, "It is perfect." The first commandment directs us to make the Creator the object of our supreme love and reverence. That is right. If he be our Creator, Preserver and supreme Benefactor, we ought to treat him, and none other as such. The second forbids idolatry. That certainly is right. The third forbids profaneness. The fourth fixes a time for religious worship. If there be a God, we ought surely to be worshiped. It is suitable that there should be an outward homage, significant of our inward regard. If God be worshiped, it is proper that some time be set apart for that purpose, when all may worship him harmoniously and without interruption. One day in seven is certainly not too much; and I do not know that it is too little. The fifth defines the peculiar duties arising from the family relations. Injuries to our neighbor are then classified by the moral law. They are divided into offences against life, chastity, property, and character; and the greatest offense in each class is expressly forbidden. The greatest injury to life is murder; to chastity, adultery; to property, theft; to character, perjury. Now the greatest offense must include the less of the same kind. Murder must include every injury to life; adultery every injury to purity, and so of the rest. And the moral code is closed and perfected by a command forbidding every improper desire in regard to our neighbor.
The summary of the law of God, given in the ten commandments, consists of eight negative, and two positive precepts; and the two positive precepts are brought together in the midst of the law. These bear a resemblance to each other, the one teaching the duty of special honor to God, the other, honor to parents, to whom the son or the daughter is in a similar relation as that of man to his God.
These commandments are to teach us supreme love to God, and equal love to our fellow men. "Love is the fulfilling of the law." We cannot love God and our neighbor, while we willingly violate one of these holy precepts. "This is the love of God, that we keep his commandments." Four of the ten precepts teach us how to love God. Three of these tell us how we should not treat our Creator; the fourth enjoins a positive act of honor and worship to him as our Maker. The Sabbath is the memorial of God's rest from the work of creation. Hence it is the memorial of the creation—the memorial of God the Creator. God not only forbids us to dishonor him by having other gods, worshiping created things, and profaning his sacred name, but he positively enjoins us to reverence him by remembering the day of his Sabbath, or rest, to keep it holy to him. The Sabbath is sacred to his memory. And it is the only institution given for this express purpose, and this alone. We honor God by keeping each precept of his law; but he has given us the Sabbath that we may, by keeping it, give expression especially to our love, reverence, and obedience to him. Is it not reasonable that we should keep this precept?
The second branch of the law teaches us to love our neighbor. It begins with the positive precept to honor parents. The spirit of this precept carried out would result in honoring all men according to their character, station, and our relation to them. Hence we read, "Honor to whom honor is due; in honor preferring one another;" and, "Honor all men. Love the brotherhood. Fear God. Honor the king." In the five remaining precepts we are forbidden all wrong acts and even desires in regard to our neighbor and that which is his. "The law of the Lord is perfect."
In the language of an apostle of Jesus Christ, this law is "holy, just, and good." It is not only holy in its character and just in its demands, but good, because its observance would promote the best good of mankind. All men would like to have all others act toward them in accordance with its requirements. Every sane mind approves of its just principles. No one would have it changed in the least, in respect to the treatment which they are to receive from others. Why then should any one wish it abolished—destroyed—or changed in the least particular? It would seem that no man in his senses would dare to take his position against it, holding that it has been abolished or changed in the least. Then wonder, O Heavens! and be astonished and greatly amazed, O Earth! when men professing to be the friends and lovers of God take this bold and blasphemous position, and attempt to prove it by the Bible!
An aged, and should-be venerable, minister of the gospel, in a discourse upon the Sabbath-question, addressing himself by his given name, said, "Levi, do you believe the law of God is dead? I do." And this was said with reference to the moral law, that holy, perfect code which contains the Sabbath precept. What can a demon say more? Indeed the demons know better than this. They "believe and tremble" in view of their transgressions of that righteous law, and the divine vengeance which they fear as the consequence.
But why do professed Christians claim that that holy, just, and good law has been abolished? It is all on account of one, and only one, precept of the law, the Sabbath commandment. Good men find no fault with any other precept of the entire code. Through erroneous teaching and false tradition they find themselves violating the letter of this commandment, not observing the day named in the commandment, the seventh day, the day that became the "Sabbath [or rest] of the Lord" from the fact that he rested upon it. They have been taught that Christ changed the day of the Sabbath from the seventh to the first day of the week, the day on which he rose from the dead. They do not stop to consider that it is an impossibility to change God's rest-day to a day on which he did not rest, as much as so it would be to change the day of Christ's resurrection to a day on which he did not rise.
But experience has taught that when they look for Scripture proof of this change of the day, it is not to be found. What then is to be done? Instead of acknowledging and obeying the truth, the position is taken that the Sabbath was a Jewish institution and has been abolished; and finding upon trial that they cannot prove this, unless they can prove that the entire code with which it is connected has been destroyed, they undertake to prove that the whole moral law has been done away.
An instance will illustrate this. At Newfane, N. Y., the people had been stirred by the preaching of the Bible Sabbath. A Wesleyan Methodist minister came and gave out that he would preach on the Sabbath question. What was my surprise to hear him, in the very commencement of his discourse, appeal to 2 Cor. 3:7 and onward to prove that the law, or "that form" of it, which was written and engraven in stones was done away. Those who choose to bear the name of Wesley ought to be consistent, to teach the great principles of truth as he taught them. But when the speaker and the audience were reminded how Wesley did teach the perpetuity of the moral law, declaring that "there is no room for that poor evasion with which some have delighted themselves greatly, namely, that the law must pass away, that the gospel might be established," his reply was that Wesley was in this aiming a blow at Antinomians. Yes, he was; and it was just such Antinomians as we have at the present time bearing his name who teach the very thing which he condemned, namely, that the law of ten commandments has been superceded by the gospel.
Had the church continued to keep the Sabbath, as the disciples of Jesus did, "according to the commandment," no Christian would ever have been seduced into the horrible audacious doctrine that the law which was written by the finger of God has been done away. When they tell us boldly that the ten commandments have been abolished, they mean the Sabbath; and when they are not so bold, but qualify it as "the law," they mean the Sabbath, and nothing else. Is it not strange that they cannot discern that it is a lie that they are trying to prove?—that truth never stands in need of such shifts and evasions? But when men are given up to their own chosen deceptions, they are described by the prophet thus: "He feedeth on ashes; a deceived heart hath turned him aside, that he cannot deliver his soul, nor say, is there a lie in my right hand?" Isa. 44:20.
Did the great Jehovah commit such an oversight as to put with his own finger a Jewish ordinance which was to attain its end and be abolished, into the very midst of his moral law, which is co-existent with his divine nature and attributes? And then, having discovered the mistake, could his wisdom devise no way to dispose of that one precept, but to abolish the whole code "written and engraven in stones?" And cannot men in their senses see the flagrant folly and madness of representing the character of the great God, whom they profess to worship, in such a light?
Now why should the Sabbath cause so much trouble in men's minds as to necessitate the abolition of the entire law of which it is part, in order to get it out of the way? Why should the memorial of God—of his works and his rest—be so much despised? Why should that which the word of God teaches us to call "a delight," be called by men "a yoke of bondage?" Why that which Jesus said was "made for man" be degraded with the title of "the old Jewish Sabbath"? Why should that which He said was "for man" be said to be "against us," and "contrary to us," so that it must be taken "out of the way"? How has "the holy of the Lord, honorable" become so dishonorable? And why should it be esteemed a galling yoke, and grievous to be borne, to rest on the day on which God rested, the only day he ever blessed and sanctified, while it is perfectly easy, and compatible with gospel freedom to observe another day in the same way, a day on which the word of God has placed no distinguishing honor, but reckons it with "the six working days"? Isa. 58:13; Mark 2:27; Eze. 46:1.
It is true that the Sabbath and its commandment have some distinguishing peculiarities; but I can see no reason why these should single out this precept of the law for abolition, and its Sabbath for destruction. Let us examine some of these peculiarities, for the purpose of ascertaining whether they are such in their nature as to consign the Sabbatic institution to oblivion. 1. The fourth commandment is the only one of the ten which demands a specific act of honor, reverence, obedience, and worship toward the great Creator. 2. It is the only precept which distinguishes the true and living God from all "the gods that have not made the heavens and the earth." See Jer. 10:10, 11. 3. It is the only one of the ten which goes back to the creation for the reason of its institution and observance. 4. Going back to the account of the creation, we find the Sabbath the first revealed institution of the worship of God. 5. The Sabbath is the only institution which Jesus says was made for man; and from the account of the creation we find it made for him while in his innocence in Eden. 6. After the law of types and shadows was "nailed to the cross," we are expressly told that the disciples of Christ "rested the Sabbath day according to the commandment," and all may know that this Sabbath was the seventh day, the day named in the commandment; for the next day was "the first day" of the New Testament week. Luke 23:56; 24:1. 7. This seventh Sabbath is the only weekly Sabbath named in the whole Bible, from Genesis to Revelation; and we are assured in prophecy that it shall be observed in the world to come. Isa. 66:22, 23.
Do these things disqualify this Sabbath to hold a place in God's law, and stamp the fourth commandment as subject to change or abolition? Is there anything in its peculiarities which would lead to such an inference? Every one who has reasoning faculties and will use them knows better. Whence then comes the preposterous idea that this perfect, holy, just and good law of God ever needed any amendment? Nothing but the false doctrines and traditions of men ever suggested such a thought. But for the Sabbath, the law would be right; and but for the fact that men have departed from the Sabbath to keep a doctrine of men, the Sabbath, as it is in the law of God, would be right. Jesus, knowing that this great departure from God and his law would come, affirmed the perpetuity of every jot and tittle of it "till heaven and earth pass." See Matt. 5:17-20.
Dear reader, I humbly beseech you, as one who loves you, to love and honor the holy law of God. Yield to its every requirement, and you will find it not only just, but good. Nothing is unreasonable in one of its requirements; and it requires the very same things now that it did from the beginning. In a very little while we shall be judged by it; for signs and prophecies fulfilled show unmistakably that we are near the end of time. And at this very moment the last message of warning promised in prophecy, Rev. 14:9-12, is spreading over the earth, calling the attention of the people to "the commandments of God and the faith of Jesus." In almost every nation the true people of God are returning to the Sabbath of the Lord, and keeping it according to the commandment. The Sabbath question is agitating men's minds as never before since the commencement of the Reformation. The people are being tested whether they will keep the commandments of God, preparatory to the judgment.
Said Jesus, "If thou wilt enter into life, keep the commandments." Again, "Blessed are they that do his commandments, that they may have right to the tree of life, and enter in through the gates into the city." I humbly hope to enter. Will you meet me there? If you never meet me here, may we clasp our glad hands there!
"Nothing to Do."
By Irish Evangelist
"Nothing to do," said a Christian! one who has seen the exceeding sinfulness of sin, felt himself condemned by the holy law of God, and fleeing to Jesus for help, has found in him the "one able to save."
"Nothing to do;" and this from the lips of a professed follower of Him who through all his earthly life "went about doing good," and at last gave himself as a ransom for the sins of the world; from one who hopes at last to join the ransomed in the glad cry, "Worthy the Lamb that was slain!" Saved by the suffering and death of Jesus, and yet "nothing to do" for him.
"Nothing to do" for the Master, whose command to all his disciples is, "Go work to-day in my vineyard." No cross or bitter trial to be meekly borne; no suffering to be patiently endured because sent by a Father's hand; no tear to wipe from the eye of suffering; no wandering soul to lead gently to the fold of the Good Shepherd; not "a cup of cold water" even to give to a weary disciple in his name, for his sake and from love to him.
"Nothing to do" in the great work of the world's evangelization; no part in fulfilling the Saviour's last command to "preach the gospel to every creature;" no influence to use for the conversion of individual souls; no earnest, agonizing prayers; no effort to bring this lost and ruined world to Jesus; no ignorant souls to instruct in the truths of God's word; not even one of Christ's lambs to feed; no loving word to speak for Jesus—"nothing to do" for him.
We cannot conceive that Christ should rescue a soul from the thralldom of sin, wash and sanctify it in his own precious blood, and yet give it "nothing to do" for him in return for his unspeakable love! The Christian may have but one talent entrusted to him, but it is given him to be used in the Master's service, and not to be "hidden in the earth." Whether the talents given to each one be few or many, the command is the same: "Occupy till I come."—Irish Evangelist.
Persecution by Apostates
NONE persecute so bitterly as apostates.
The Conference.
By Uriah Smith
The largest gathering of Christian Sabbath-keepers ever assembled in this country, and we may also say, in any other country, so far as we are in possession of any historical records, has just met in Battle Creek, Mich. There were not as many tents on the ground as at Lansing last year; and two causes for this were very apparent: first, one camp-meeting had already been held in the Eastern part of the State, which of course reduced the attendance from that section; and, secondly, the members of the large church at Battle Creek, the students, and others occupied here, mostly lodged at their homes. Yet there were one hundred and thirty-five tents pitched, and on Sabbath, October 5, at least twenty-five hundred Sabbath-keepers were together.
We hardly know where to commence or what to report of this great feast of tabernacles. The weather from first to last was exceedingly favorable, there being but little chill or rain, while some of the days were the loveliest of all the season.
More than forty ministers were present. Twenty-seven regular discourses were given during the meeting, which held over to the 14th. But this hardly gives an idea of the meeting in this respect; for talks and addresses about as good as sermons were sandwiched into almost every business session.
The presence of our missionaries from Europe, and brethren from distant parts of our own land, as Oregon, California, Texas, Alabama, Virginia, and almost every Northern State from Maine to Nebraska, gave the greatest interest to the occasion—as good an illustration as we may perhaps ever expect to see this side the reality, of that time when the servants of God shall come from the East and the West, the North and the South, and shall sit down together in the kingdom of their Father.
The mammoth Sabbath-school, at 9 A. M., Sabbath, October 5, at which there were present fifteen hundred scholars, and sixty teachers, the largest Sabbath-school (we do not say Sunday-school), probably ever assembled in the world, was a thrilling scene and a soul-inspiring occasion.
At times during the meeting, the Spirit of God moved with power upon the congregation. On several occasions from two hundred to three hundred were forward for prayers. Hearts were not only convicted but converted. Infidelity and tobacco were among the things openly abandoned and denounced on these occasions by some who had been their slaves. In the good work thus wrought in the direction of seeking the Lord, the zealous and untiring labors of Brother and Sister White were chiefly instrumental.
We are happy to be able to state that Brother White was so far recovered in health as to have strength to take hold with his usual energy in behalf of the meeting, giving six of the regular discourses, besides all his labors in revival meetings, business sessions, and committee work. When it was thought that at the last camp-meeting he was unable to preach at all, or to take any special part in business proceedings, the contrast was a matter of very great gratitude with the brethren and sisters.
Elder N. Wardner, the delegate from the Seventh-day Baptists, arrived Monday, October 7, and was cordially received. By request, he favored us with a discourse Tuesday evening, speaking from John 15:14. His sermon was one of masterly logic and power, and such as few could listen to without being benefited. We regretted that he could not have been with us at the commencement of the meeting, and that he could not remain till its close.
At noon, Tuesday, the 8th, seventy-three were baptized by Brethren White, Lamson, Miller, and Jones. A more lively and impressive baptismal scene we never witnessed. At times the four administrators, each with two candidates, would be in the water together, performing the solemn service of burying these candidates in the likeness of their Lord's death, in quick succession, yet without unseemly haste, without interference with one another, or any confusion. The entire number were baptized in a little over half an hour. It was a solemn and interesting scene.
There was another baptism on Sunday, the 13th, at which thirty-six went forward, making one hundred and nine in all.
The ordination of Brother W. H. Littlejohn, at the conclusion of the forenoon service, Sabbath, October 12, was a season of great interest. Brother White preached the ordination sermon. Brethren White, Andrews, Waggoner, Loughborough, and Haskell, engaged in the laying on of hands. Prayer, charge, and right hand of fellowship, by Brother Andrews.
Eight different organizations held their yearly business sessions at this meeting. A large amount of business was transacted, as the reader will see by the reports to which he is referred. The utmost harmony prevailed throughout. Some of the reports are very encouraging. From the General Conference report, it appears that we have sixty-eight more who are preaching the truth, seventy-one more churches, and one thousand three hundred and sixty-nine more members now than one year ago, with some increase of systematic benevolence. The systematic benevolence figures would be largely increased by more full returns. The Publishing Association has transacted business to the amount of over fifty thousand dollars more than last year, which is a pretty good showing for these hard times; and the $15,000 gain at the Institute, and $18,056.53 at the Publishing Association, shows that these institutions have been managed in an unselfish and economical manner.
The singing was conducted by Brother J. E. White, in attendance at the Conference from California, who introduced the new music book he has just published, entitled, The Song Anchor. With Brother Stone at the organ, the choir rendered some of the beautiful pieces of this collection in a manner to please all lovers of good music and good singing.
Sister B. L. Whitney, from New York, performed an important part in connection with the meeting, in furnishing full and faithful reports to the leading papers of the State.
The work of the Conference for this session, except what is left in the hands of the committee, is now closed; and once more the brethren separate for their respective homes, knowing that we are one year nearer the grand consummation than at our last meeting, and greatly confirmed in the faith that that consummation is indeed at the door.
U. SMITH.
Seventeenth Annual Session of the General Conference of S. D. Adventists.
THIS meeting convened, as per appointment in Review, on the camp-ground at Battle Creek, Mich., Oct. 4, at 10:30 A. M.
Prayer by the president, Elder James White.
Delegates responded as follows : J. B. Goodrich, from Maine ; B. L. Whitney and S. B. Whitney, from New York ; H. A. St. John, from Ohio ; J. H. Waggoner, W. H. Littlejohn, J. Fargo, E. H. Root, W. C. White, D. H. Lamson, S. Brownsberger, and S. H. King, from Michigan ; S. H. Lane, from Indiana ; G. W. Colcord, from Illinois ; H. W. Decker and O. A. Olsen, from Wisconsin ; J. N. Loughborough, from California.
The following brethren, being present, were invited to act as delegates from their respective localities : J. F. Hanson, from Iowa ; R. F. Andrews, from Illinois ; J. N. Ayers, from Kansas ; S. Osborn, from Kentucky and Tennessee ; M. E. Kellogg, from Vermont ; and S. N. Haskell, from New England. From missionary fields : Robert Sawyer, from Virginia ; L. Caldwell, from Texas ; A. O. Burrill, from Alabama ; A. C. Bourdeau, from the Province of Quebec ; J. N. Andrews, from Switzerland ; and D. T. Bourdeau, from France.
Reports presented show the present standing of the Conference to be as follows :—
NAMES OF CONFERENCES.
Ministers.
Licentiates.
Churches.
Members.
S. B. Pledges.
Maine
3
2
16
312
$ 1,067 84
Vermont
7
7
23
525
1,566 39
New England
2
3
24
450
3,000 00
New York and Pennsylvania
8
5
40
850
8,643 10
Ohio
2
10
14
396
1,570 76
Michigan
21
19
108
3258
9,538 56
Indiana
4
4
19
330
1,200 00
Wisconsin
8
13
47
1156
2,964 88
Illinois
9
7
25
700
1,883 63
Minnesota
14
21
51
850
3,248 61
Iowa and Nebraska
13
17
72
1500
6,000 00
Missouri
4
5
14
355
1,200 00
Kansas
5
9
26
695
1,356 00
California
8
8
29
740
5,899 36
Kentucky and Tennessee
2
3
6
72
426 89
Oregon
3
6
5
215
1,230 00
Texas Mission
1
2
4
150
500 00
General Southern Mission
5
3
68
172 71
European Mission
2
5
16
250
600 00
Nevada
"
"
2
45
508 56
Colorado
"
"
"
30
"
Danish
"
1
3
5
80
Total
117
154
549
13077
$47,637 29
As given last year
106
97
478
11708
47,176 56
Gain during year
11
57
71
1369
$ 460 73
[The figures given in this report are not, in all cases, as large as they should be. For instance, the systematic benevolence figures in some cases are taken from the treasurer's report of money actually received, as published in the Review, no report of the pledge having been sent to the General Conference. But the payments are always below what is pledged, and what can be, and probably will be, in time paid in. Again, we have taken the churches and membership, in some instances, from the report of last year ; for although we know there has been an increase, we cannot tell how much. The States from which no reports have been received are, Michigan, Missouri, and Vermont.]
The reading of the minutes of last session was waived.
On motion the chair appointed the following committees :—
On Nominations : J. N. Andrews, J. N. Loughborough, J. H. Waggoner.
On Resolutions : U. Smith, James White, S. N. Haskell.
On Auditing : W. C. White and H. W. Kellogg.
On Preaching : James White, S. N. Haskell, D. M. Canright.
The following resolution was presented by the president :—
Whereas, The impression has gone out from some unknown cause that J. H. Kellogg, M. D., holds infidel sentiments, which does him great injustice, and also endangers his influence as physician-in-chief of the Sanitarium ; therefore
Resolved, That in our opinion justice to the doctor and the Institute under his medical charge, demand that he should have the privilege of making his sentiments known, and that he be invited to address those assembled on this ground, upon the harmony of science and the Sacred Scriptures.
This resolution was unanimously adopted ; after which the Conference adjourned to the call of the chair.
[NOTE.—In accordance with the foregoing resolution, Dr. Kellogg gave, before a large audience, October 6, an able address on the harmony of science and the Bible, for which the congregation tendered him a vote of thanks.]
SECOND MEETING, OCTOBER 4, AT 4:30 P. M.
Minutes of last meeting read and approved. Harrison Grant presented credentials as delegate from Minnesota. Sister Aurmer was received as delegate from Dakota. She spoke in behalf of the people in that territory, and the wants of the cause there. Elder Hanson followed with remarks on the same subject. Seventy-five Scandinavians and twenty-five Americans have embraced the truth there. There are three churches of Scandinavians and one of Americans. Their systematic benevolence amounts to $300.
Brother Andrews then gave a thrilling account of his work in Europe. The Sabbath approaching, the Conference adjourned to the call of the chair.
THIRD MEETING, MONDAY AT 10:30 A. M.
Prayer by D. M. Canright.
The following additional delegates reported to the Conference : A. R. Henry, from Iowa ; C. L. Boyd was received from Nebraska ; John Fulton from Ontario, and F. D. Allen from Missouri, Elder G. I. Butler, the appointed delegate, not being present.
Elder N. Wardner, from the S. D. Baptist General Conference, was introduced by the president, and favored the Conference with interesting remarks. The congregation, by a rising vote, responded amen to his fraternal words. He was followed in remarks by Elder Waggoner and Elder James White. Elder Wardner was then received as delegate.
U. Smith, having been appointed to revise the constitution, at the session of 1875, reported, presenting the constitution as revised to the present time, and suggesting that there be incorporated into the report the important actions of the Conference since its organization, and directions for organizing churches, and for forming legal societies for holding church property. The report was referred to the publishing committee of the Publishing Association.
U. Smith also reported in response to the action of the last session of the Conference, appointing him a committee to present a better form of church letter. The following recommendation was made : That the letter be not given to the member, but be sent to the church with which the member wishes to unite, in form as follows :—
LETTER OF COMMENDATION.
…………………………………, 187…
The Seventh-day Adventist Church in ………………………… to the Seventh-day Adventist Church in …………………………
BELOVED BRETHREN,—
Whereas, ………………………… is desirous of uniting with your body, this is to certify that the said …………………………, ………… is a member of this church in good and regular standing, and that we cordially recommend …………………… to your fellowship and care ; and when …………………… shall have been received by you, and notice of that fact given to us by the return of the accompanying certificate, with the blanks filled, …………………… will be no longer considered a member of this church
This letter is valid for three months from date.
In behalf of the Church.
………………………………………, Clerk.
CERTIFICATE.
…………………………………, 187…
The Seventh-day Adventist Church in ………………………… to the Seventh-day Adventist Church in …………………………, Greeting :—
This is to Certify, That …………………… recommended by you to us in a letter dated ………………, was, on the ………… day of ………………, received as a member of our church. Attest :
……………………………………… Clerk.
It was also suggested that a letter of introduction be furnished to those who have good occasion to go abroad among Sabbath-keepers, reading as follows :—
LETTER OF INTRODUCTION.
…………………………………, 187…
This is to Certify, That the bearer, ……………………, is a member of the Seventh-day Adventist Church in ……………………, in good and regular standing, and one whom, while absent from us, we can commend to the confidence of Seventh-day Adventists.
This letter is good for three months from date.
In behalf of the Church.
……………………………………… Clerk.
The report was adopted.
The remaining time was occupied by Brother Andrews in giving a further view of the situation in Europe, and in remarks following by Brother and Sister White.
Adjourned to call of chair.
FOURTH MEETING, OCTOBER 9, AT 11 A. M.
Prayer by Elder J. N. Andrews. The nominating committee recommended the following list of officers for the coming year : For president, Elder Jas. White ; secretary, U. Smith ; treasurer, M. J. Chapman ; executive committee, James White, J. H. Kellogg, S. Brownsberger. These persons were unanimously elected to their respective offices.
The North Pacific Conference was received into the General Conference, in accordance with their request, and Elder J. N. Loughborough was received as delegate. A separate Conference having been organized in Nebraska, on request of Brother Boyd, the Nebraska Conference was received into the General Conference. On request of J. N. Loughborough, and on their own request, the body of believers in Nevada was taken under the watchcare of the Conference.
After remarks by A. C. Bourdeau, Jas. White, and S. N. Haskell, on motion, Canada was taken under the watchcare of the General Conference, as a missionary field.
Brother Hanson spoke in behalf of the Scandinavians in Dakota Territory, and also of the Russian Mennonites in that part of the country, and of the need of a new hymn book. Brother Olsen spoke on the same points and the proposed European Danish paper. Brother White spoke on the same subjects, after which the chair was empowered to appoint two other persons to act with himself as a committee to confer with Brethren Hanson and Olsen on this matter.317
FIFTH MEETING, OCTOBER 9, AT 6 P. M.
Prayer by U. Smith. Papers were read by Sister White, and it was voted that they be published in the Review. Brother A. Swedberg was received as delegate to represent the Swedes.
The following resolutions were offered and adopted :—
Resolved, That Elders Andrews, White, Haskell, Smith, and Canright be a committee to prepare a work on the Scriptural plan of systematic benevolence.
Resolved, That Elder L. McCoy, of Sigourney, Iowa, and Brother A. R. Henry, of Indianola, Iowa, be, and hereby are, invited to move, at their earliest convenience, with their families, to Battle Creek, to fill important positions in the work here.
Resolved, That Elders J. N. Andrews, J. H. Waggoner, and D. M. Canright be a committee to confer with J. H. Kellogg, M. D., relative to the publication of the able and instructive address which he delivered before the people of Battle Creek and vicinity on the evening of October 6, 1878.
Adjourned to call of the chair.
SIXTH MEETING, OCTOBER 10, AT 5:30 P. M.
Prayer by S. N. Haskell. Minutes of preceding meetings read and approved. The condition and wants of the cause in California, Kansas, Missouri, Dakota, and Ohio being introduced for consideration, it was
Voted, That a committee of three be elected to consider what can be done toward supplying their wants, and those of any other portion of the field in like situation, according to their appeals and requests. Elders J. N. Loughborough, S. N. Haskell, and J. H. Waggoner were then, by nomination and vote, elected as such committee.
Voted, That the General Conference committee take immediate steps toward the publication of a manual containing the constitutions and by-laws of our different organizations,—General Conference, Educational Society, Health Institute, Publishing Associations, and Tract Societies, to which shall be appended a synopsis of the rules of parliamentary practice applicable to the workings of these organizations.
The committee on resolutions presented the following, which was adopted unanimously :—
Whereas, Our beloved brother, Elder James White, was prevented, by physical infirmity, from taking any part in our meetings at our last camp-meeting, but has now, by the blessing and good providence of God, been so far raised to health again as to be able to preach to us with his former clearness and power, and to aid by his counsel in all important business matters ; therefore,
Resolved, that the happy contrast in this respect between our camp-meeting one year ago and our present camp-meeting excites the warmest gratitude of our hearts.
SEVENTH MEETING, OCTOBER 11, AT 8:30 A. M.
Prayer by J. N. Loughborough. Reading of minutes waived. The committee on the wants of the different Conferences reported through S. N. Haskell. The committee suggested that Elder G. I. Butler take the oversight of the Missouri and Kansas Conferences the coming year, which suggestion was adopted. It was then
Voted, That Elder D. M. Canright take Ohio as his field of labor the coming year, and act as president of that Conference.
Voted, That Brother Hanson take the supervision of the Scandinavian cause in Dakota, Iowa, and Nebraska.
Voted, That the chair appoint a committee of three to examine the new music book entitled, The Song Anchor, published by J. E. White, with reference to the propriety of recommending it for adoption by our Sabbath-schools.
Elders S. B. Whitney, B. L. Whitney, and C. W. Stone were appointed as said committee.
Sister White having made instructive remarks on matters pertaining to the Conference work, the Conference tendered her a vote of thanks for her timely suggestions and counsel.
Brethren Brownsberger and Kellogg having declined to act as members of the executive committee of the General Conference, on account of other sufficient labors and burdens, they were released from serving, and the subject of nominations to fill the vacancies thus caused referred back to the nominating committee.
Brother Burrill, being called upon, made a statement relative to the cause in the South. At the conclusion of his remarks, it was recommended by vote that as Brother Burrill has labored faithfully, and successfully opened a mission there, he now have the privilege of again laboring in the North, and that Elder J. B. Frisbie take his place in the southern field.
The following resolutions were then adopted :
Resolved, That those who apply for a license to preach the third angel's message, should, before they receive a license, be examined by a competent committee in regard to their doctrinal and educational qualifications.
Resolved, That we have a committee of three to suggest a course of study for all our ministers, that committee to report at some future meeting of this session.
The chair being empowered to provide the committee, appointed as such Prof. S. Brownsberger, J. H. Kellogg, M. D., and Elder U. Smith
The following resolutions offered by A. Swedberg were unanimously adopted :—
Whereas, Brother James Sawyer has now been laboring for some time in Maine, and
Whereas, We believe he could accomplish much more good in Iowa and other Western States, where there is an extensive field of labor among the Swedes ; therefore
Resolved, That the General Conference recommend Brother Sawyer to labor in this western field.
Resolved, That we, the Swedish Adventists of Battle Creek, believing that we hereby express the sentiments of all our Swedish brethren, as well as our own, declare ourselves exceedingly thankful to God and to our American brethren for the interest they have taken and are taking in our Swedish mission, and for the assistance rendered us ; and that we show our gratitude by pledging ourselves to do all in our power to advance the Swedish cause, and the cause at large.
Adjourned to call of chair.
EIGHTH MEETING, OCTOBER 11, 1878.
Prayer by Elder S. N. Haskell.
Brother L. McCoy was received as delegate from Iowa.
The nominating committee reported the following names to complete the executive board : S. N. Haskell and D. M. Canright. These persons were thereupon elected.
The matter of the SIGNS OF THE TIMES was next considered. After remarks by Brother White, the following resolution was presented by Elder Loughborough :—
Resolved, That this Conference recommend that Elder J. H. Waggoner be local editor of the SIGNS OF THE TIMES for the coming year. Carried.
Elder White stated that the price of the paper might be reduced to $1.20 per copy if there were 10,000 subscribers.
J. E. White having at this point been received as a member of the Conference, the prospect of raising the subscription list of the SIGNS to the above number, was referred for consideration to the following committee : J. H. Waggoner, J. E. White, and S. N. Haskell.
Adjourned to call of chair.
JAMES WHITE, President.
U. SMITH, Secretary.
(To be continued.)