IN our examination of the teachings of the Bible concerning the principles of the Divine Government, and the means therein revealed for the pardon and salvation of the penitent sinner, we ask the reader to keep in view the principles already established, and to mark how perfectly the Bible harmonizes with, and how strongly it enforces, these fundamental principles of justice. In this respect, we insist that the Bible stands alone. Among the pretended revelations which have existed or now exist in the world, it has no worthy rival. Of all known religions that of the Bible alone offers pardon on terms which do honor to divine, infinite justice. It alone offers a substitutionary sacrifice worthy to meet the claims of the violated, yet immutable law of Jehovah, through whom it is possible for God to be just—and yet justify or pardon the believer in that sacrifice. And if it shall clearly appear that the Bible is the faithful expositor and upholder of these principles, then we ask the reader, even though he may have been skeptical as to its merits and its claims, to accept it as the needed light from Heaven, a revelation of the Divine will. If such be the nature of its teachings; if such be its claims, then every one who is truly guided by reason and a love of right and truth, must accept it.
There is a tendency among men, and we think it is increasing, to make the love of God the sole element in the gospel. Universalism is the true exponent of this theory, though thousands are inclining to it who would readily repudiate the charge that they are Universalists. We never could see the consistency of that system which taught that all men will be saved, while teaching that there is nothing in all the universe from which they need to be saved. We consider that view equally faulty which is now advocated by eminent men of almost all schools, namely, that the death of Christ was not a penal infliction, that it was not a vindication of justice, but merely a manifestation of the love of God, calculated and designed to move the hearts of men that they may be led to appreciate his love. In several respects this theory fails to commend itself. 1. It is not according to the teachings of the Bible, as we shall endeavor to show in these pages. 2. The result is not at all commensurate to the expenditure. If that were the sole object, the necessities of the case did not require such an immense sacrifice as was made in the sufferings and death of the Son of the living God. 3. It is a fact that men's emotions are more easily aroused by a consideration of human woes, by a recital of the sufferings of their own kind, than by reading of the sufferings of Christ. Dr. Clarke made some striking remarks on this fact. And we might add that they who claim the emotional ground of the death of Jesus are seldom aroused to such exalted views of the love of God in Christ as they are who believe in the judicial ground. The truth proclaimed in the word of God, that "he was wounded for our transgressions, and bruised for our iniquities," is attested by the Spirit of God, who bears witness of it to the consciences of the truly convicted and converted.
But we are not now presenting an argument on this question; that is reserved for the future. We merely call attention to these points here, while the simple principles of justice which have been examined are fresh in the mind of the reader, (1) to lead him to consider that the emotional view of the death of Christ does not at all meet the requirements of the divine law. It ignores the claim of justice in the divine Government, and really makes sin a matter of small account; (2) that we may be prepared to appreciate the importance of those principles and rules of duty which underlie all the purposes and dispensations of God toward man; that we may understand and realize why the gospel is needed to bring man back to God, and renew his hope of everlasting life and glory.
Our first inquiry, then, relates to the principles of the Government of God, or, in other words, to his law. This is fundamental; all else must be based on it. It is difficult, if not impossible, to form just ideas of secondary principles if we have not just ideas of their primaries.
There can be no difference between the attributes of God and the principles of his Government. If God is just, justice will show forth as a principle of his Government; it will be administered in justice. If God is love, love must pervade his Government. If God is immutable, the principles of his Government must be likewise unchangeable. We cannot conceive of his possessing an attribute which does not shine forth in his Government. But as the latter necessarily springs from the former, the one ever applies to the one applies to the other. Therefore to understand the attributes of God is to understand the nature or character of his law, as the latter necessarily springs from the former. This is too plainly evident to require proof, for his law is but the expression of his will, and his will must surely correspond to his attributes.
We do not consider it necessary to examine at length the attributes of Deity. All will agree that to him belong wisdom, power, holiness, truth, justice, love, and mercy. It may be said, however, that these qualities are ascribed also to man. Thus the Scriptures speak of men who were holy, true, just, wise, etc. But such expressions in regard to man must be taken with the limitations arising from man's nature. There are three attributes which belong to Deity which may be applied to all those mentioned above, but which man cannot possess, namely, infinity, immutability, and eternity. While man is wise, just, merciful, etc., in a certain degree, God is infinitely, immutably, and eternally wise, just, holy, true, etc. These three qualify all the others. They are "perfections of perfections," essential to the divine character, but belonging to it alone. So let it be understood that when we speak of the justice of God, the word is not used in any ordinary sense, or as it is used in respect to man. The justice of God is infinite, immutable, eternal. We are in danger of making God (in our minds) such an one as ourselves, and of imagining that he looks upon sin with as little abhorrence as we do, who have always associated with it, and in some of its forms have always been inclined to love it instead of abhorring it. When we speak of God and his attributes, of his will, his law, we should do it with more than respect—with reverence.
It has been noticed that the governor must make a plain revelation of the law to which the subjects are amenable. This the Lord has done. In the beginning the Creator talked with man in person, and made known to him directly the rules which were to govern his life. But the book of Genesis is not a book of law; it is a very brief history of the race, covering a period of more than two thousand years. We have frequent mention of men's violation of law, with references to the law itself, but no code left on record in the book. But all nations chose their own way—"they did not like to retain God in their knowledge"—and he separated from the nations the seed of Abraham, to be a people to his own glory. After they had been in long servitude and under deep afflictions in the land of Egypt, he "took them by the hand," as a father does his children, to bring them into the land of Canaan, and to lead them in the way of truth and righteousness. While all the families of the earth were turning away from God, going farther and farther into the darkness of heathenism, it is not surprising that the people of Israel, oppressed in cruel bondage, should have imbibed much of the spirit of their surroundings, and retained but imperfect ideas of the sacredness of the divine law. That this was the case is proved by the readiness with which they worshiped the golden calf, after the manner of the Egyptians, when the circumstances would seem to forbid their yielding to the force of such superstitions. It was a wide departure from the faith and godliness of their fathers, Abraham, Isaac, and Jacob, and of Joseph.
In revealing his will to his chosen people, the Lord made known through prophets and priests, civil and ecclesiastical duties; but he taught them, and all who should come after them, to look with peculiar reverence upon the moral code, by proclaiming it with his own voice, and writing it with his own finger on tables of stone. That men have always considered the ten commandments a moral code, could only be expected from the manner in which it was given by Jehovah, and placed in the ark over which the high priest made atonement for sin; from its containing a summary of duty covering all moral relations; and from the teaching of the Scriptures in regard to it.
When God brought Israel out of Egypt, he entered into an agreement or covenant with them, promising to regard them as a peculiar treasure above all nations, if they would obey his voice and keep his covenant. This they readily promised to do. Ex. 19:5-8. "Obey my voice," and "keep my covenant," are two expressions used by the Lord, referring to the same thing; for when they heard his voice, the third day after the covenant was made with them, he declared his covenant which he commanded them to perform. This was the ten commandments. Deut. 4:12, 13. The word "covenant" is of such extensive signification that we can only learn its meaning in any text by the sense of the passage or its connection. According to the lexicons, and to Scripture usage, it applies to a great variety of things, as, a promise; Gen. 9:9-11; an agreement; Gen. 21:22-32; mutual promises with conditions; Ex. 19:5-8; a law; Deut. 4:12, 13; and a covenant of law may be the condition of a covenant of promises, as in 2 Kings 23:3. And so also in Ex. 19:5-8, the expression, "Keep my covenant," refers to the covenant which he commanded unto them, and not to the covenant or agreement made with them. The agreement was based upon the condition, namely, "Obey my voice;" that is, obey that which he spoke to them when they heard his voice. They did not hear his voice when this covenant was made with them; Moses acted as mediator between the Lord and them. But the ten commandments were spoken by Jehovah directly to the people. This law in all things bears the pre-eminence above the revelations made through the prophets. It was not committed to Moses to bear to the people, as were the other laws. It bears the impress of Deity alone.
The Lord also said that if they would obey this law they would be a holy nation. Now it is an acknowledged truth that character is formed by our actions in reference to law; and the nature of the character is determined only by the nature of the law. Obedience to a bad law can never make a good character. It is hence evident that the character of the actor is the exact counterpart of the law obeyed. But we have the Lord's own testimony, that if they would keep the ten commandments, they would be holy; that is, they would thereby form holy characters; and as their characters would be but a copy of the law, we have herein the word of the Governor of the universe that this is a holy law.
As law is the basis of all government, and as the Government or law is a certain exposition of the mind, the character, or the attributes of the lawgiver, and as the character of man is according to the law which he obeys, it follows that to obey the law of God is to attain unto the righteousness, or true holiness. The conclusion is undeniable that the holiness derived from obedience to God's law of ten commandments is that growing out of the divine attributes, as pure and a changeless as Heaven itself. The law being a transcript of the divine mind, perfect obedience to the law would bring us into perfect harmony with God.
Let no one object that by the law no such character is now formed, for Paul informs us in Rom. 2 and 3 that there are none who completely obey the law. And his testimony is corroborated by many other scriptures. We are a fallen, degenerate race. The law cannot make us perfect, because of the weakness of the flesh. Rom. 8:3. But if we would see what the law would do in the formation of character where the weakness of the flesh was not manifested, where perfect obedience was rendered, let us look to Jesus, who said, "I have kept my Father's commandments." He did no sin; he never strayed from the law of his Father, and a pure and holy character was the result. And this is not a strange result, as all must admit who consider the force of the texts of Scripture which will presently be quoted.
(To be continued.)
The Christian Duty of Giving
A CHRISTIAN should never be troubled because he is asked to give. If he cannot give, he may well be sorry, but if he does not wish to give, he ought to be more than sorry—he should be alarmed. Lack of money is by no means as sad as is the lack of a disposition to contribute of what one has. A man often shuts the door in the face of his best friend when he shuts off an appeal to his benevolence.
Resignation in Trying Times
appear to his benevolence.
IN trying times, resignation to God's sovereign will displays wisdom and secures comfort.
The Church School.
By W. N. Glenn
WHAT we call the Sabbath-school is a progressive institution. At the beginning it had for its object the instruction of children, but gradually the work has embraced older persons, as the benefits have become better understood and appreciated, until those who realize the importance of Bible study are endeavoring to include the entire church upon the school roll.
We claim to be disciples of Christ. A disciple is a learner. The first disciples went with their Master from place to place—some continually, and others as opportunity presented—to learn of him. Of these students there arose other efficient teachers to succeed him; they had acquired experience, and were specially endowed with wisdom to qualify them for the work. In the construction of the early church the office of teacher was recognized as an essential element, and the position ranked next to that of prophet (1 Cor. 12:28). Surely these worthy examples mean that the flock shall be instructed—not merely the children, but all; the sheep have to be fed, as well as the lambs. Our churches are not supplied with pastors to attend to this work exclusively, hence teachers are in greater demand. But whether the work be done by pastor or teachers, the best means should be adopted for accomplishing the purpose, and some united effort would naturally suggest itself as the most efficient.
The Sabbath-school presents itself as the most practicable system. Then let it become the church school, old and young availing themselves of its privileges and benefits. Children do not comprise the only class that needs to learn of Jesus or to know the Scriptures. The whole of probation is given for us to learn our duty toward God, and no one will ever be deemed a graduate, for there will always be something to learn.
But some argue that they have Bibles and can study them at home. That is true, and that is just what is contemplated in the school. The Bible is the Master's text-book, and the school-room is the place for recitation. They ask what is the use of recitation; if they study, is not that sufficient? The reply is also a question—Why have recitation in any school? If this theory be correct; why have any schools at all. Schools are established all over the world, by every class of people, for every imaginable purpose, and are acknowledged as par excellence the means of imparting instruction. But what would any school be without recitations? This is the test whether the study has been effectual and the conclusions correct. Here opinions are contrasted, ideas suggested, and the truth brought to the surface.
But, says one, I am old, or my memory is bad, and I cannot learn a lesson so as to recite it. So much the more necessity for the class and general exercises; these help so much to fix the facts and deductions of the lesson upon the mind. Many persons remember what they hear much better than what they read. Such objectors have, generally, little difficulty in remembering gossip. But if a lesson cannot be remembered, how can duty be learned and remembered? and if not learned, how can it be performed?
There are also unacknowledged causes for non-attendance. Among these are negligence and pride. Too many have no interest to study, and are ashamed to attend the recitation lest their ignorance be exposed. They would rather remain ignorant than take the chances of being deemed so by others. If they but knew it, they do not escape such opinion by neglect of study or absence from the place of instruction. Of all members, these most need the help of the school, that perchance a proper knowledge may lead to a proper conversion.
A due appreciation of the privileges of the gospel and the reward of obedience will lead any one to a desire for instruction concerning the truth, especially in these days of confusion, when there is so much error besetting one's pathway. And every one who enters the church should find a place in the school, as pupil or teacher—in either capacity, as a learner. In other words the church is a school, and the session of what is called the Sabbath-school is merely the weekly hour of recitation; and those disciples who habitually, without valid excuse, "play truant" at this time, give at least presumptive evidence that they have little concern for their standing at the end of the course.
Let us all endeavor to get this matter right end foremost. The church members should not become the stragglers, or perchance the visitors of the school. They should head the roll, followed by all the children, and as many others as possible. Let us as far as possible, in practice at least, obliterate the idea of Sabbath-school for children, and incorporate the broader idea of an every day school for all, as a consequence of church existence, the Sabbath being recitation day.
W. N. GLENN.
California S. S. Association.
THE sixth annual session of the California State Sabbath-school Association was held in connection with the camp-meeting at San Jose, Sept. 6–18, 1883. The first meeting was called Sept. 10, at 5 P. M. Prayer by W. C. White. The minutes of the last annual session were read and approved. A summary of the work done during the year was given, showing an addition of five new schools, and an entire membership of not less than 1,250.
The chair appointed the following committees: On Nominations—W. C. White, E. J. Waggoner, J. D. Rice; on Resolutions—C. H. Jones, C. C. Ramsey, W. C. Grainger; to Examine School Records—C. H. Jones, E. A. Chapman, and Josie Cochran.
The question of preparing and reciting the lesson being taken up, some pointed remarks were made calculated to stir all who are connected with the Sabbath-school work to the importance of faithfulness in the study of the Bible. It is not enough to study the synopsis as found in the Instructor, but we should compare scripture with scripture, making the Bible the text-book, and using the synopsis and notes as helps in the work.
A second meeting was held Sept. 14, at 5 P. M. After the usual opening exercises, the Committee on Nominations reported as follows: For President, Eld. G. D. Ballou; Secretary and Treasurer, Mrs. G. D. Ballou; Executive Committee—G. D. Ballou, C. H. Jones, and E. J. Waggoner. These were all elected for the ensuing year.
The Committee on Resolutions reported the following:—
WHEREAS, We recognize the hand of God in the Sabbath-school work, and his blessing upon the efforts that have been put forth in the past,
Resolved, That we will pledge ourselves to be more faithful in this important branch of our work in the future, and that we will try to keep in mind the two main objects of the Sabbath-school. First, to become better acquainted with the word of God, and second, to secure the conversion of souls.
WHEREAS, We believe that much good may be done by the establishment of Sunday-schools in different localities, and Sabbath-schools in connection with labor in new fields; therefore,
Resolved, That we will encourage the establishment of such schools, and that the Executive Committee be requested to supply these schools with the necessary outfit, when not otherwise provided for.
Resolved, That we urge upon all, both old and young, the importance of attending Sabbath-school regularly, and taking an active part, and that parents be especially careful to set an example worthy of imitation.
Resolved, That the dangers and duties of our times demand of us that we should give more earnest attention to the preparation of the Sabbath-school lessons, and to this end we urge upon teachers and scholars the importance of providing themselves with the necessary helps; and we especially recommend “Sketches from the Life of Paul,” by Mrs. E. G. White, and the three volumes of “The Great Controversy,” by the same author.
Resolved, That we request all our schools to keep a careful and complete record of attendance and scholarship, and make prompt reports to the State Secretary, and that all Sabbath-school record books be brought to our next annual meeting to be examined.
The discussion of these resolutions occupied the balance of the second meeting and all of the third. Much valuable thought was expressed, which if acted upon will soon infuse new life into every school in the State. The resolutions were all adopted.
The question was asked, What method can be adopted by the schools to secure the maps and other helps needed? Bro. Jones answered by stating how the Oakland school had solved this question. The key to the solution lay in the interest which all manifested to assist the work regularly by Sabbath offerings. If every school would take hold of this matter systematically, all would soon have funds sufficient to supply themselves with the needed helps.
Many other interesting questions were discussed. Meeting then adjourned sine die.
G. D. BALLOU, Pres.
MRS. G. D. BALLOU, Sec.
Wisdom and Fear of the Lord
"WISDOM is the principal thing," and "the fear of the Lord is the beginning of wisdom."
An Incident in the History of Paul.
By William Paley
"WHEREFORE, when we could no longer forbear, we thought it good to be left at Athens alone, and sent Timotheus, our brother, and minister of God, to establish you, and to comfort you concerning your faith; but now when Timotheus came from you unto us, and brought us good tidings of your faith and charity, we were comforted over you in all our affliction and distress by your faith." Thess. 3: 1-7.
The history relates that when Paul came out of Macedonia to Athens, Silas and Timothy stayed behind at Berea: "The brethren sent away Paul to go as it were to the sea; but Silas and Timotheus abode there still; and they that conducted Paul brought him to Athens." Acts 17: 14, 15. The history further relates that after Paul had tarried some time at Athens, and had proceeded from thence to Corinth, whilst he was exercising his ministry in that city, Silas and Timothy came to him from Macedonia. Acts 18: 5. But to reconcile the history with the clause in the epistle, which makes St. Paul say, "I thought it good to be left at Athens alone, and to send Timothy unto you," it is necessary to suppose that Timothy had come up with St. Paul at Athens, a circumstance which the history does not mention. I remark, therefore, that, although the history does not expressly notice this arrival, yet it contains intimations which render it extremely probable that the fact took place. First, as soon as Paul had reached Athens, he sent a message back to Silas and Timothy "for to come to him with all speed." Acts 17: 15. Secondly, his stay at Athens was on purpose that they might join him there. "Now whilst Paul waited for them at Athens, his spirit was stirred in him." Acts 17: 16. Thirdly, his departure from Athens does not appear to have been in any sort hastened or abrupt. It is said, "after these things," viz., his disputations with the Jews, his conferences with the philosophers, his discourse at the Areopagus, and the gaining of some converts, "he departed from Athens and came to Corinth." It is not hinted that he quitted Athens before the time that he had intended to leave it; it is not suggested that he was driven from thence, as he was from many cities, by tumults or persecutions, or because his life was no longer safe. Observe, then, the particulars which the history does notice: That Paul had ordered Timothy to follow him without delay; that he waited at Athens on purpose that Timothy might come up with him; that he stayed there as long as his own choice led him to continue. Laying these circumstances which the history does disclose together, it is highly probable that Timothy came to the apostle at Athens, a fact which the epistle, we have seen, virtually asserts, when it makes Paul send Timothy back from Athens to Thessalonica. The sending back of Timothy into Macedonia accounts also for his not coming to Corinth till after Paul had been fixed in that city some considerable time. Paul had found out Aquila and Priscilla, abode with them and wrought, being of the same craft, and reasoned in the synagogue every Sabbath-day, and persuaded the Jews and the Greeks. Acts 18: 1-5. All this passed at Corinth, before Silas and Timotheus were come from Macedonia. Acts 18: 5. If this was the first time of their coming up with him after their separation at Berea, there is nothing to account for a delay so contrary to what appears from the history itself to have been St. Paul's plan and expectation. This is a conformity of a peculiar species. The epistle discloses a fact which is not preserved in the history, but which makes what is said in the history more significant, probable, and consistent. The history bears marks of an omission; the epistle by reference furnishes a circumstance which supplies that omission. - Paley's "Horae Paulinae."
Adversity’s Flail
WHEN God's flail of adversity is upon us, we should not be like the chaff which flies into the face of the thresher, but like the grain that lies at his feet..
California Camp-Meeting.
By Editor
OUR late camp-meeting at San Jose was the largest ever held in the State, and, all things considered, probably the most successful one. Certainly it was a time of hard labor. Though the time was quite long—from the evening of the 6th to the morning of the 18th—we found no time to spare; the last days were the most busy. We felt some regret that so much business had to be crowded into the closing days. We are impressed with the idea that the California Conference is becoming one of the heaviest and most important in the United States. Not the largest in point of numbers, but important in its geographical position as related to the islands in the Pacific, and in its relation to the missionary work of the Third Angel’s Message.
The preaching force was not very large, taking into consideration the physical condition of several of the preachers. Eld. Rice has failed in health, and intends to go to the Sanitarium at Battle Creek. All efforts made thus far to restore his health have failed, and he thinks that unless future efforts prove more successful, he cannot continue in public labor. He preached once. Eld. Healey was in poor health; and we went to the meeting in such a worn state that it was with difficulty we passed through the labors of the meeting. We fainted once in the pulpit, not so much from sickness as from sheer exhaustion. But the Lord mercifully granted strength in all our efforts to declare his word. Besides the above, the preaching was done by Elders Haskell, Briggs, Ballou, Colcord, and the assistant editor of the SIGNS.
The preaching covered a wide range of subjects, but bore largely on prophecy, the advent, and the law and Sabbath. Most of it was well suited to the occasion, being given with earnestness, and the matter presented being well calculated to instruct and to incite to an increase of faith, zeal, and consecration to the work. As was expressed, God blesses with his Spirit and grace, not merely for our own personal benefit, not that we may enjoy a happy state of feeling, but that we may be better qualified to work in his cause.
The social meetings were spirited, generally giving evidence of a deep and thorough work, but free from the least appearance of fanatical excitement. The children’s meetings were unusually interesting and fruitful of good. The number baptized at this meeting—fourteen on Sunday, the 16th, and fifty-three on Monday, the 17th, sixty-seven in all—was unexpectedly large; among these were many young people, members of the various Sabbath-schools. We have, at every opportunity, tried to impress upon the officers and teachers of these schools the necessity of putting forth strong efforts to make them what they have so often been called, “the nursery of the church.” The responsibility of our churches is greatly increased by this movement on the part of the young at the late camp-meeting. It becomes the duty of the members—not to watch them, merely, but to watch over and lead these young persons in the way of church duty and Christian life. No doubt there are fears entertained in some cases; and these fears may be suffered to hold in check that generous aid which the young so much need. If it shall prove that there were some mistakes made, that some went forward without proper consideration, we will only say that we wish no mistakes were ever made in the baptism of adults. But mistakes in such cases are many.
We think that in many instances where children are baptized and afterward backslide, the fault is largely due to neglect on the part of the parents, and of the church and its officers. We all need encouragement; these young people must have it. Their salvation depends upon it. If they go astray by reason of neglect, a terrible responsibility will lie at somebody’s door.
But it sometimes happens that young persons offer themselves for baptism when it is known that their hearts are not really affected, and they do not real
ly understand the solemn importance of the step which they propose to take. In all such cases it is the duty of those who understand them to interfere, and the parents and guardians of such youth ought to be truly thankful for the interference. The duties of the parents at a camp-meeting may possibly be such that they have not the best opportunities to know what has been the course of their children, or what is the true state of their minds. Parents ought to be more watchful to learn the motives and the condition of the children. And it is expected that most parents will look with some partiality upon their own offspring; but they must remember, when they come to church relations, that God has no partiality; that he is no respecter of persons.
The business meetings were, as usual, characterized by great unanimity and good feeling. We think we were never in a meeting of the kind where there was manifested a stronger purpose to sink out of sight all considerations but the prosperity of the cause of truth. It is very evident that there are many within the bounds of the California Conference who not only sincerely believe in the Third Angel’s Message, but evidently love it, and are ever ready to sacrifice for it. Yet we would not use the word “sacrifice” too lightly, for the number is quite small, even among Seventh-day Adventists, who have “resisted unto blood, striving against sin,” or, for the sake of the truth, have really deprived themselves of earthly comforts. Most of them have but given what could be spared without discomfort. And were all to give according to the divine rule—their tithe, “as God has prospered them”—there would be no necessity for any to give as the poor widow did, and the cause would be abundantly supported.
The amount raised at this meeting, about $20,000, is comparatively large, but not too large. The cause of present truth has strong claims upon the people of the California Conference. The providence of God has located the “pioneer paper” here, in the most eligible position in the State; and thereby we are placed at the very head and heart of the missionary work. A successful seaman’s mission has been established here. A college has sprung almost into the strength of maturity in two years from the time of taking the first step, or rather of passing the first resolution, for its being established; and this school is conducted on a basis which all approve, and it has already commenced furnishing workers in the missionary field. The isles of the Pacific are looking to California for help, and steps were taken at San Jose to open a mission in the Sandwich Islands. If not done sooner, we expect that steps will be taken at our next camp-meeting to establish missions in New Zealand and Australia. This is a great work, and it must and will be done. We are looking to see rapid advances to be made in the future. Everything betokens an early revival of this cause. We believe the time has come, and great faithfulness is demanded of this people.
The visit of Bro. Colcord to this Conference will be of benefit to the work in his important field. We hope that hereafter visitors may be sent to and from all our Pacific Coast Conferences. By such an interchange of representatives, they may prove a help and encouragement to each other. In the past it has been impossible for California to help Nevada. Our lack of laborers prevented. But with the better prospect presented by the success of Healdsburg College, we think that something may hereafter be done for that field. The delegates from Nevada took new courage, and we believe they will not be disappointed in looking for better days.
The wants of the cause seemed to make it absolutely necessary that the course of Bible teachings in the College extend through a good part of the school year. But the nature of our work in the Office made it impossible for us to be absent for so long a time. And our failing health makes it impossible for us to do justice to the College work, and keep up our necessary writing for the SIGNS and for other works. In this emergency it was decided that our son, E. J. W., should spend the winter at the College in our stead, commencing his labors there Oct. 1. Personally we could only regret this, as he has proved an able and efficient “assistant” in the editorial work of the SIGNS, and we greatly need him here. But for the good of the general cause we give him up without a murmur. He can serve the work in Healdsburg as we could not, with our other burdens which, we cannot now lay off. At the closing meeting of the camp-meeting he was set apart to the Christian ministry, having been recommended for ordination at a previous meeting of the Conference by the
President, and accepted, first by a vote of the delegates, and then by a vote of the entire congregation. While we are fully in accord with this step, and rejoice in his calling to places of usefulness in this glorious cause, we believe that his field of duty will be found mostly in the College or in the Office as editor. During his absence, Bro. Glenn, who has for years been connected with the work in Oakland, will assist us on the SIGNS. Our son will, however, continue his charge of the Sabbath-school Department, and write up the page devoted to that important work. So that our readers will not altogether lose the benefit of his labors on the paper.
We firmly believe that this camp-meeting will prove, in its results, the best ever held in this State. We send words of good cheer to our readers. We are hopeful of the future. True, we are laboring under difficulties; but we know that God is above circumstances, and the work is his, and he will carry it on to certain victory.