God gave commandment by his prophet that men should "call the Sabbath a delight, the holy of the Lord, honorable." He attached a rich promise to the duty thus enjoined. Thus saith the Scriptures: "If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day; and call the Sabbath a delight, the holy of the Lord, honorable; and shalt honor him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words; then shalt thou delight thyself in the Lord; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father; for the mouth of the Lord hath spoken it." Isa. 58:13, 14. And God said, "The seventh day is the Sabbath of the Lord thy God."
Yet to-day the most of men, even of those who profess to be God's people, instead of calling the Lord's Sabbath "a delight," call it a burden and a token of bondage. Instead of calling it "the holy of the Lord," they call it "the old Jewish sabbath." Instead of its being called "honorable," it is despised and made a subject of reproach to those who would count it honorable. Surely there must be something wrong with the people, when the word of God is so reversed; when the day of which he spoke well, is spoken ill of; when the day upon which he put honor, is persistently and intentionally dishonored; when the day which he blessed is cursed. But it would be well for all to remember the words of Balaam: "Behold I have received commandment to bless; and he hath blessed; and I cannot reverse it." Num. 23:20. Behold all men have received commandment to call the Sabbath a delight; God hath made it a delight, it was a delight to him (Ex. 31:17); and men cannot reverse it. God hath given commandment to call the Sabbath the holy of the Lord, and to keep it holy unto the Lord; and he hath made it holy; and men cannot reverse it. God hath given commandment to call the Sabbath honorable; and he hath put honor upon it; and men cannot reverse it.
Why should men attach disparaging epithets to that which God commands them to honor? Why should they call that the old Jewish sabbath, which God has commanded them to call "the holy of the Lord"? There can be but one answer; there can be but one explanation of it; and that is the explanation that the Scripture gives: "The carnal mind is enmity against God; for it is not subject to the law of God." Rom. 8:7. The carnal mind supposes that by making the Sabbath of the Lord the "Jewish sabbath" it can accomplish the feat of making the heathen Sunday the "Christian sabbath." But it can do the one no easier than it can do the other.
Sabbath means rest. The Sabbath day is the rest day; and "God did rest the seventh day from all his works." Heb. 4:4. When God says, "Remember the Sabbath day to keep it holy. . . . The seventh day is the Sabbath;" it is simply saying, Remember the rest day to keep it holy. . . . The seventh day is the rest of the Lord thy God. As therefore the seventh day is the day upon which God rested, that is the only day that can be the rest day. God rested no other day of the week, therefore no other day of the week can be the rest day. Whenever anybody applies to Sunday the term sabbath—rest—it is simply to apply to it a false title, so far as the institution of God is concerned, for God did not rest on the first day of the week. It was the seventh day alone upon which God rested—and it is the seventh day alone that can ever be the rest—the Sabbath—day of the Lord. And so long as it remains the fact that "God did rest the seventh day from all his works," so long it will be the truth that the seventh day is the Sabbath. This discovers the utter absurdity of the idea that is so prevalent, and which is so much talked, and printed, and spread abroad, that "the Sabbath has been changed." To speak of a real change of the Sabbath, is but to say that the rest of God has been changed from the day upon which he rested to one upon which he did not rest. In other words it is to say that the Lord rested upon a day upon which he did not rest. But that, it is impossible for even the Lord to do, for to call that a rest day upon which he worked would not be the truth, and it is impossible for God to lie.
The seventh day, the Sabbath of the Lord, rests upon facts, and it is impossible to change facts. Fact is from factum—that which is done. When a thing has been done, it will remain a fact to all eternity. To all eternity it will remain the truth that it was done. It may be undone yet the fact remains, that it was done. No power in the universe can change a fact. It is a fact that in six days God created the heavens and the earth and all things that are therein. This can never cease to be a fact. The universe might be relegated again to chaos, yet the fact would remain that in six days God did create it. It would likewise remain a fact that the Lord worked each of the six days. And as long as this universe stands, which was created in these six days, so long will it remain impossible truthfully to call any one of these six days the Sabbath, that is, the rest day, because there stands the fact that the Lord worked, and, we repeat, he himself cannot call a day in which he worked, a rest day. It is likewise a fact that God did rest the seventh day. That can never cease to be the truth. Though the whole creation which God created should be blotted out, it would still remain the fact that God did rest the seventh day. And as long as the creation stands, so long the truth stands that the seventh day is the rest day, the Sabbath of the Creator; and that none other can be. Therefore it is the simple, plain, demonstrated truth that the seventh day of the week, and that day only of all in the week, is the Sabbath of the Lord; and that while creation stands it cannot be changed.
There is, however, a way, and only one conceivable way, in which the Sabbath could be changed; that is, as expressed by Alexander Campbell, by creation being gone through with again. Let us take Mr. Campbell's conception and suppose that creation is to be gone through with again for the purpose of changing the Sabbath; and suppose that the present creation is turned once more to chaos. In creating again, the Lord could of course employ as many, or as few, days as he pleased, according to the day which he designed to make the Sabbath. If he should employ nine days in the work of creation, and rest the tenth day, then the tenth day would be of course the Sabbath. Or if he should employ eight days or seven days in creation, and rest the ninth or the eighth, as the case might be, that day would be the Sabbath. Or he might employ five days in creation and rest the sixth, then the sixth day would be the Sabbath; or, employ four days, and rest the fifth; or three days, and rest the fourth; or two days, and rest the third; or one day, and rest the second; then the fifth, the fourth, the third, or the second, day, as the case might be, would be the Sabbath.
But suppose, to please the Sunday keepers and to conform to their will, it be designed by the Lord to change the Sabbath to the first day of the week. Could he do it? Not possibly. For suppose all things were created in one day, the day on which creation was performed would necessarily, and of itself be the first day, and the rest day, the Sabbath, therefore, could not possibly be earlier than the second day. The first day could not possibly be both a working day and a rest day. It matters not though only a portion of the day should be employed in the work, it would effectually destroy the possibility of its being a rest day. For that could not be truthfully called a rest day when a portion of it had been employed in work. So upon the hypothesis of a new creation, and upon that hypothesis alone, it is conceivable that the Sabbath could be changed; but even upon that hypothesis, it would be literally impossible to change the Sabbath from the seventh day to the first day.
People will talk and write glibly about the change of the Sabbath, never pausing to consider what is involved in the idea; never considering that heaven and earth would have to be removed before such a thing could be done. Even as Christ said, "It is easier for heaven and earth to pass, than one tittle of the law to fail." And, "Till heaven and earth pass, one jot or one tittle shall in nowise pass from the law." In the prophecy which foretold this attempt to change the Sabbath, the word is not that he should change the law, but that, "He shall think to change times and laws" of the Most High. This might be expected of the power that should oppose and exalt himself above God (2 Thess. 2:3, 4); and it is perfectly in keeping with his character that in his thought to change the Sabbath of the Lord, he should pitch upon the very day to which, above all others, it would be impossible for the Lord himself to change it.
J.
Interpretation against Obedience.
By Editor
THE editor of the California Christian Advocate has been to Healdsburg lately. Of the Seventh-day Adventists there he writes as follows:—
"The Seventh-day Adventists have a strong colony here, and a college. The buildings are frame, but well proportioned and kept, and consist of a college building for school purposes, and a large, fine-looking house for a boarding-hall and dormitories. The Adventists are frugal, industrious, prosperous, and clannish. They do not mingle much with general society, and their devotees are kept strictly to their own work. They are building a large, fine church in a beautiful site. They, of course, keep Saturday for the Sabbath, and this causes breaks in business, and results in supreme disregard of the Christian Sabbath. The Adventists do not often attend services at other churches, and so missed hearing Dr. Briggs's unanswerable argument against their interpretation of the law of the Sabbath."
We thank the Doctor for his excellent notice. It is very fair indeed. We would, however, make a remark or two. He says our course in keeping the Sabbath "results in supreme disregard of the Christian Sabbath." Now we, Seventh-day Adventists, are Christians. We love and honor every Christian institution. We desire ever to do so, and that all our works may result in supreme regard for all Christian institutions, ordinances, and principles. Now we urgently request the editor of the Advocate to tell us by the Scriptures what is the "Christian Sabbath," and how it became such. He certainly ought to be willing, and even glad, to do so good a work in the interests of regard for the "Christian Sabbath."
We are sorry that our people at Healdsburg did not hear that "unanswerable argument against their interpretation of the law of the Sabbath." We are certain, however, that we can give the reason for their not hearing it. That reason is, there was no advertisement, nor public announcement, that the said argument would be made. If we are wrong in this, the Advocate can set us right. We assure the Doctor, that if such an announcement had been made known, the Seventh-day Adventists of Healdsburg would have filled the house. We know they would have been glad to hear it. In regard to the day of the Sabbath, we deny that Seventh-day Adventists have any interpretation of the law of the376Sabbath, or that there is any such interpretation allowable. Interpretation is "an explanation of what is unintelligible, not understood, or not obvious; translation; construction." We deny that the law of the Sabbath is unintelligible; we deny that it needs any translation; we deny the right of any construction; therefore we deny the right of any interpretation.
The law of the Sabbath says: "The seventh day is the Sabbath of the Lord thy God; in it thou shalt not do any work." That is not unintelligible. It is plain, and needs no interpretation. Before ever it can be interpreted, it must be made unintelligible; and that is exactly what is done by every advocate of the Sunday sabbath. The plain, definite expression, "the seventh day," they make "a seventh part of time," "one day in seven, and no difference what day," or some other equally unintelligible conception, and then they can interpret it. And in no other way can there be an interpretation of the law of the Sabbath. "When words are plain in a written law there is an end to all construction. They must be followed." That is law. To follow the plain words of a written law, as they are written, is neither interpretation nor construction; it is obedience. We hope the editor of the Advocate will never fall into the error that Doctor Briggs did, of making "an unanswerable argument" against Seventh-day Adventists' "interpretation" of the law of the Sabbath. We don't interpret it; we obey it. And we leave to those who disobey it the task of justifying their disobedience by an interpretation.
J.
Thy Will Be Done.
By John Harvey Kellogg
THIS is the second petition in the Lord's prayer; and this prayer was given to the disciples in answer to their request, "Lord, teach us how to pray." These words are very often spoken, but, as has been said on another subject,
"Who has ever duly weighed
The meaning of the words he said?"
It is a great misfortune to the human race that they do not better know how to appropriate and apply things. Sick people are the only ones who really prize health, or place anything like a just value on it. Orphans realize that it is a great blessing to have a good father and mother. None but the destitute know the value of a dollar. To the starving poor a crust of bread is of immense value. But none of these blessings are appreciated under other circumstances. The pampered child throws his bread away as worthless; the spendthrift, spoiled by indulgence, gives the money he never earned for trifling toys; the healthy and strong violate the laws of their being as if life and health were of no importance; and the child who has been tenderly cared for by kind parents, neither thanks them for their services nor cares for their feelings. And much of these same traits of character we carry into our religious experience. The most important and valuable blessings Heaven can bestow are viewed with comparative indifference because they are common; they are enjoyed by so many, and from day to day. And yet, daily as they come, so regularly are words of thanksgiving offered; and too often words only, because there is no realizing sense of the goodness of God in bestowing blessings we do not appreciate.
Thus it is also, that in hours of ease and prosperity, we say the words of the petition, Thy will be done; but when adversity comes, when trials and afflictions rise before us, we quickly show that we have a will to be consulted in the matter! Few, very few, when trials press upon them, stop to inquire how God is to be glorified, or whether the hand of a loving Father has ordered them—whether they are among the "all things" that "work together for good"—to be glorified in as the means of working patience and "a far more exceeding and eternal weight of glory." Rom. 5:1-5; 2 Cor. 4:17. But trials and tribulations are generally regarded as unmitigated evils, to be escaped from as soon as possible, and almost by any means.
In nothing was Jesus a perfect pattern and example more than in humility and submission. In no point did he more beautifully and forcibly illustrate the spirit of the prayer which takes his name than in the part above referred to. Circumstances led him to adopt these words as his own request; and we may be instructed to mark those circumstances—among the most interesting in our Lord's history. It was not in Cana of Galilee, at the marriage; not at the supper made for him by wealthy friends; not even while he was going about doing good, admonishing the erring, setting free the captive, and comforting the disciples. But it was in the garden, in the hour of his agony, alone, and uncared for by his chosen followers, when his soul was sorrowful even unto death, after three times asking his Father to remove the bitter cup if it were possible; there was the triumph of submission; there he meekly desired that his own will might be set aside, and only his Father's will be done.
If we would indeed follow our Saviour and be like him, we must learn to submit cheerfully to the will of God, and resign our own wills in the hour of affliction and trial. Trial tests our faith; it tests our professions of resignation. Many have prayed, Thy will be done, who had yet all imaginable reservations for contingencies. To utter these words "in spirit and in truth," we must earnestly desire that under the most bitter trials through which we may be passing, and under all circumstances in which we may yet be placed, our will may not be consulted, but that God may use us to work out his own will in all that we can do or bear; and this not by constraint because we must, but cheerfully, because it is the will of our Father in Heaven. Thus only shall we follow Jesus and bear his cross; thus may we find rest to our souls.
Power from on High.
By Stephen N. Haskell
As JESUS was about to ascend to Heaven, he said to the disciples, “And, behold, I send the promise of my Father upon you; but tarry ye in the city of Jerusalem, until ye be endued with power from on high.” Luke 24:49. The disciples had been with Christ three and a half years. They had received such instructions as no one on earth had ever before received. Many of the things that the disciples heard from him were heard by others; for in teaching them he often did it so that the multitudes might hear as well, as in the sermon on the mount; but more than this, the disciples were with him at all times, in private as well as in public, and thus they received many things from their Lord that none others knew. There was no phase of instruction which they had not received. The Saviour had sent them out to preach, and had given them “power over unclean spirits, to cast them out, and to heal all manner of sickness and all manner of diseases.” Matt. 10:1. Likewise to the seventy he said: “Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy.” Luke 10:19.
And yet after all this, they were not qualified for the work which was now to be done until they were endued with power from on high. There was a height yet to be reached, there was that yet to be received which would clothe the word with a power never before known. Pentecost was the fulfillment of this word of the Saviour. There Peter gave a simple discourse, not a deep process of reasoning, yet three thousand souls were converted. And again, only shortly afterward, five thousand more were converted. Why were not such great things done before? There was a power attending the word that had not been manifested before. The Spirit of God set the word to the hearts of men, and thousands were moved by its power.
In this is shown what will be also in the last days. James, speaking of the coming of the Lord, refers to the early and the latter rain. The prophet Hosea, in foretelling the resurrection of Christ on the third day after he was smitten, says: “Then shall we know if we follow on to know the Lord; his going forth is prepared as the morning; and he shall come unto us as the rain, as the latter and former rain unto the earth.” Hos. 6:2, 3. John the Baptist had gone before to prepare the way for the work of Christ. John sowed precious seed. Jesus sowed the good seed of the word of God. The twelve and again the seventy sowed the good seed in many hearts. But it was the former rain of the Pentecost—the power that came by the Spirit of God—that caused it to spring up and bring forth fruit thus, even a thousand fold in a day. So now the truth that is to prepare the world for the coming of the Saviour in the clouds of heaven is being sent to all nations. By the efforts of the missionary workers in sending the SIGNS and other publications, seed is being sown, fields are opened, the way is prepared for the voice of the living preacher. And now what is wanted most of all is that the preacher as he goes forth may be endued with that power from on high that will clothe his words, as it were, with a living flame.
When we went to Australia we prayed earnestly that God would reveal his power in such a way that it could be seen that God was in the movement, that it might be an encouragement to our brethren in America. God graciously heard us, and answered our prayers in a most wonderful manner. He gave such power to his word that in a little while many were brought to a full decision in favor of the truth without ever hearing a sermon. The “loud cry,” so much talked about, will come in a different way from what many have looked for. It will come by the word of God running through the earth, and the power of God bearing it to hearts. The field is ready. God has gone out before us, brethren. The way is prepared, and now the Lord waits to be gracious to his people. He waits to endue us with power from on high. He wants us to come near to him. See the prayer of Moses when he prayed to God for the people! Such a prayer was never before offered by mortal man: “Yet now if thou wilt forgive their sin—; and if not, blot me I pray thee out of thy book which thou hast written.” The Lord heard his prayer and spared the people, and said, “Now go, lead the people unto the place of which I have spoken unto thee.” This leads Moses to ask more: “If thy presence go not with me, carry us not up hence.” And the Lord said, “I will do this thing also that thou hast spoken.” But this grace emboldens Moses to go yet a step further. He says: “I beseech thee, show me thy glory.” Did the Lord rebuke him? No; he said: “I will make all my goodness pass before thee . . . and thou shalt see my back parts, but my face shall not be seen. Thou canst not see my face; for there shall no man see me and live.”
God wants us to come into that place where he can bestow his power upon us. The time has come when God will have more done than he has ever done before. A minister in Australia rejected the Sabbath and the Law of God, because it searched his heart so closely that he could not stand before it. But, said I to him, That is the strongest testimony in favor of the Law of God that I have heard in these Colonies. Brethren, if there is a truth that will search the heart to its very depths, give us that truth. Thank God for such a truth. Oh, that we could have the place where we are a Jerusalem to us! Then we shall see souls converted. I believe the words of the text should come home with power to every one of us, that we may “be endued with power from on high.” S. N. H.
Colorado Camp-Meeting.
By Dudley Marvin Canright
THE fourth annual session of the Colorado Conference and Camp-meeting is just closing at this place, Denver, June 7. Twenty-one family tents were pitched on the ground, beside the large tent, 50 x 100 feet. The camp was within the city limits, on a street-car line, and everything was handy. With the exception of about a day and a half, the weather was fair. For a few days it was very hot in the middle of the day, as we had no shade; but much of the time it was comfortable. On the Sabbath day, there were about one hundred and fifty of our people, old and young, on the grounds. This was considered to be a fair attendance for this young and small Conference.
Elders Ostrander, Pegg, States, Guilford, and several others who were laboring in the Conference, were in attendance. Elder Butler spent one day with us, which was highly appreciated by all. Elder Smith and the writer attended through the meeting. We took considerable time in examining the ministers in accordance with the recommendation of the General Conference. All think that this will be a good step, and result in much improvement. One meeting for the benefit of the Sabbath-school was held each day, and a good interest was shown in this important branch of the work. All resolved to take hold of this work in the future with more interest than in the past, and live, stirring persons were put in as officers for the coming year.
A social meeting was held every morning. These were usually good. On the Sabbath day, after a good sermon by Elder Ostrander, an excellent move was made in seeking the Lord. When invitation was given, nearly the entire audience came forward, or attempted to do so. This was followed by a most excellent social meeting, the best one of the whole week. Every moment was filled up, often several being on their feet at once. Heart-felt and very affecting testimonies were borne. Quite a number made a start for the first time, and others took their stand for the truth. We felt as though the Spirit of the Lord came in, in a special manner. As a result, some seventeen were baptized. Only two of the entire camp went away without making a profession of religion.
The business of the Conference was attended to promptly and harmoniously. Everything seemed to be in good shape. The finances, especially, are very encouraging. The Conference does not owe a dollar anywhere, and has money in the treasury. The brethren in this small Conference certainly show a very commendable spirit in paying their tithes, and donating their means to the cause. As a consequence, all feel cheerful and hopeful, and God is blessing them. One thing we were especially pleased with, and that is, there was no discord or complaining in the Conference, but all were in harmony and good will. This is always a good feature in any Conference. Elder Ostrander was elected President of the Conference again, with Elder Pegg and C. P. Haskell on Executive Committee. There was some interest from the outside, though the attendance was not large, except on a few evenings; but quite a number were very deeply interested, and some took their stand for the Sabbath. We shall expect to see this young Conference grow and prosper.
D. M. CANRIGHT.
Upper Columbia Conference.
THE seventh annual session of the Upper Columbia Conference was held in connection with the camp-meeting at Walla Walla, W. T., beginning May 27, 1886. The first meeting was called by the president, May 27, at 9 A. M. Prayer by Elder H. W. Decker.
The following churches were represented by delegates: Walla Walla, Milton, Farmington, Dayton, Echo, Pataha, and Goldendale.
After reading minutes of last session, Elder D. T. Fero presented a request from the church at Boise City to be admitted; he also stated that said church had a membership of 22, and had been brought out mostly under the labors of Elder J. J. Smith and Brother S. Pope, and that the members were well instructed in all points of our faith. On motion, said church was admitted. Dr. S. Pope, Mrs. S. Pope, and Thos. Johnson were received as delegates. Elder D. T. Fero also presented a request from the church at Franklin to be admitted, and stated that said church had a membership of 17, and had been mainly raised up by his personal efforts, and that it was thoroughly educated in all points of our faith. On motion said church was admitted.
The chair appointed committees as follows:—
On Nominations—Wm. Russell, Ambrose Johnson, G. W. Reese. On Credentials and Licenses—Wm. Raymond, I. M. Johns, D. T. Fero. On Resolutions—Professor S. Brownsberger, D. T. Fero, S. Pope. On Auditing—Wm. Nichols, Anderson Johnson, B. F. Winkler, Wm. McCoy, T. Chabot, T. Johnson.
SECOND MEETING—MAY 28, AT 9 A. M.
Prayer by Elder E. R. Jones. After reading the minutes of last meeting, the Committee on Nominations presented the following report:—
For President, Elder H. W. Decker; Secretary, E. G. Winkler; Treasurer, B. F. Winkler; Executive Committee—Elder H. W. Decker, Wm. Raymond, and Brother I. M. Johns. After some deliberation, these persons were elected.
The committee further recommended that the Executive Committee appoint a Camp-meeting Committee when it is ascertained where our next camp-meeting is to be held.
The Committee on Credentials and Licenses recommended that Elder H. W. Decker, D. T. Fero, Wm. Raymond, and J. Bartlett receive credentials from the Conference. Credentials were granted.
The following resolution was presented:—
WHEREAS, The influences to which our children are exposed in many of our public schools are pernicious and tend to counteract the religious instruction which they receive at home and in the Sabbath-school; and
WHEREAS, There are so many that cannot by any means within their power attend schools already established among our people; therefore,
Resolved, That we recommend that schools be established in this Conference wherever instruction can be provided that is superior in its mental and moral results to that in the public schools, and that one of these schools be opened as soon as practicable at Walla Walla.
After being discussed thoroughly by the Conference and spoken to by Elders G. I. Butler, H. W. Decker, and Professor Brownsberger, it was referred back to the committee.
THIRD MEETING—MAY 28, 4 P. M.
Prayer by Elder Wm. Raymond. After reading the minutes of last meeting, the following resolution was presented:—
WHEREAS, Colleges have been established among us as a denomination for the purpose of providing the best possible facilities to prepare workers for the different departments of the Third Angel's Message; and
WHEREAS, One has been established in California for the special benefit of the Pacific Coast; therefore,
Resolved, that we express our deep interest in the success of Healdsburg College, and that we encourage all those to attend who should avail themselves of its instruction, believing that it will thus aid in advancing the work in this Conference.
The first resolution was presented again, after being revised so as to read,—
Resolved, That we recommend that schools be established in this Conference wherever instruction can be provided that is superior in its mental and moral results to that in the public schools.
Resolved, That one of these schools be opened at Walla Walla as soon as practicable.
Remarks were made by Elders Butler, Jones, and Raymond, also by Professor Brownsberger and others; after which the resolutions were adopted excepting as to the definite location of the first school. For the purpose of locating the same a committee of three was appointed by the chair, as follows: I. M. Johns, Wm. Nichols, W. C. T. Price.
FOURTH MEETING—MAY 30, 4 P. M.
Prayer by Brother Wm. Goodwin. After reading of minutes the committee on location of school reported as follows:—
We recommend that the resolution under consideration be so amended as to read: "Resolved, That one of these schools be opened at Milton as soon as practicable."
The question was raised as to whether this school should be supported by the Conference or not, and it was decided that it should not; but that it should be self-supporting. The amendment was adopted, with one dissenting vote.
FIFTH MEETING—MAY 31, 9 A. M.
Prayer by Elder William Raymond. After reading minutes of preceding meeting, the Committee on Credentials and Licenses presented the following names: For licenses—Brother C. L. Ford, Dr. S. Pope; for colporter's licenses—Anna Hemming, Rhoda Andross, H. W. Carr, N. J. Decker, Mrs. L. A. Fero. After considering each name separately, the licenses were granted.
Remarks were made by the president in regard to our duty to work for others whenever opportunity offered.
On motion, E. G. Winkler was appointed to audit the treasurer's accounts.
SIXTH MEETING—MAY 31, 4 P. M.
Prayer by Elder E. R. Jones. After reading378minutes of last meeting, the treasurer's report was called for and read, as follows:—
Cash on hand from last year ..... $ 238.22
Received as Tithes ..... 2,089.02
Refunded from General Conference ..... 60.45
Total ..... $2,387.69
Paid for Labor and various expenses ..... $1,545.15
Tithing paid to General Conference ..... 135.45
Paid for freight on blanks, etc. ..... 9.42
Total ..... $1,690.02
Balance on hand ..... $ 697.67
On motion the treasurer's report was adopted.
Remarks were made by Elder E. R. Jones and Brother S. Pope in favor of paying tithes faithfully. The president expressed himself grateful to God for the increased prosperity of the cause and the improved financial condition of our Conference. Adjourned sine die.
H. W. DECKER, President.
E. G. WINKLER, Secretary.
The Missionary.
By Daniel T. Bourdeau
Nîmes, France.
This is a city of 70,000 inhabitants, situated in Southern France, about twenty miles from the Mediterranean Sea. I came here on the 24th inst.; am busily engaged in preparing the way for a tent effort. This will consume some time, but we shall get to work as soon as circumstances will permit, and hope to see some fruit on ground enriched by the precious blood of noble witnesses for the truth in the Dark Ages.
Though we enjoy more freedom in France than formerly, yet we will have to present a declaration to the Prefect twenty-four hours before each meeting, and receive his permission to go on. We feel deeply anxious that our first effort with the tent may be undisturbed. Pray for us.
My post-office address is Nîmes, Gard, France.
D. T. BOURDEAU.
Nîmes, May 28.
Pennsylvania Camp-Meeting.
By L. C. Chadwick
THIS meeting was held at Olean, N. Y., June 2 to 8. More than 300 of our people were encamped on the ground and a most excellent meeting was enjoyed.
Elders Haskell, Farnsworth, and Robinson were present and brought to us stirring admonitions as to the importance of our work as a people, and the need of seeking God at this time. Twenty-three were baptized on Monday and Tuesday mornings. Brother E. Russell was ordained to the ministry.
The interest in the city was such that a tent was pitched at the close of the camp-meeting, and meetings are now in progress. The outlook in the Pennsylvania Conference is encouraging.
L. C. CHADWICK.
Woodland, Sacramento, and Stockton.
By John Norton Loughborough
MAY 28—31, I was in Woodland. During this time I held four meetings with the church. It is eight years since I last met with this company; during this time some of the former members have died, some have removed from the place, and a very few have apostatized. New ones have moved in, or accepted the truth, so that there is still quite a goodly company of workers there. Our fourth meeting, held Monday evening, May 31, was to consider the matter of the camp-meeting. For eleven years this church has been pleading that there might be a camp-meeting held there. At the time of our April meeting the Conference Committee decided that the general camp-meeting this year should be held in Woodland. The Woodland church will do all they can to forward the enterprise. After looking over the different places suggested for the camp, it was decided that the most feasible ground is one near the railroad station, right in the edge of the city of Woodland. It was voted by the church to have the camp-meeting upon that ground. The time of the meeting has since been decided by our Conference Committee. It will commence Wednesday evening, Sept. 22, and close Tuesday morning, Oct. 5.
Brethren were chosen from the Woodland church to act as committees to secure lumber, straw, hay, wood, water, and make arrangements for the care of teams. This church will be pleased to see a full attendance of our people from all parts of the Conference at this camp-meeting; and they, on their part, will use every effort to make it as comfortable as possible for those who come. Woodland is not a malarial district. The ground selected for the camp is in one of the most healthful sections of the city. The water will be supplied from the city water works, and it is par excellence. The camp-ground is really a part of the plat of ground belonging to the railroad company. Passengers will have to walk only the width of one city block from the station to reach the camping grounds, and there will be no expense for transferring baggage. Let all our people begin now to plan for attending the meeting at Woodland, Yolo County, California.
Tuesday, June 1, I spent with brethren Ings and Creamer in the city of Sacramento, making arrangements for mission work in that city. After securing a good stopping place for Brother Creamer, distributors were placed in hotels, etc. There are now fourteen distributors, and several SIGNS binders placed in the station and hotels. For the present, Brother Creamer will fill the distributors and binders, doing other missionary work as he has opportunity. It is hoped soon to introduce other features of the work, and additional workers in that city. There are a few sisters there who are holding on to the truth, and it would greatly encourage them could they see others uniting with them to keep all of God's commandments.
June 2—7, I was at the tent in Stockton. Brother Ballou had been conducting the preaching service alone, and was somewhat worn. I was glad while there to have the privilege of speaking five times to attentive audiences. I found the congregations averaging from 75 to 100 persons. The grounds were very quiet, and there was marked attention to the word spoken. The Sabbath question is open before them, and we expect some will obey the truth. Brother Ballou has brethren Glenn, Dunlap, and Hickox, as helpers in the mission work. Brother E. R. Jones has now joined them in preaching. They now have a force which, with the blessing of God, should make a mark in that city. The weather is warm daytimes, but the evening atmosphere is delightful. Except Sabbaths, their meetings are mostly evenings. May the Lord give success to the effort in Stockton.