From the Church in Salem Center, Ind. We are still interested in the work of the third angel, and would say that we are trying to overcome and get on higher ground. The general feeling of the little church here is expressed in the hymn "Nearer my God to thee." Yet a few are giving way to feelings of discouragement. We are fully aware that we are living in perilous times, and that there is urgent need of watchfulness and patient perseverance on our part.
We earnestly request that we may be remembered in the distribution of ministerial labor, for there is a wide field here whose slumbers have never been disturbed by the warning of the third angel's message.
The church here numbers twelve, having received an addition of two during the past year; losses none. Our S. B. fund amounts for the present year to $44,19.
H. L. DOTY, Clerk, pro tem.
Attending Angels.
By Henry Wadsworth Longfellow
THERE are two Angels, which attend unseen
Each one of us, and in great books record
Our good and evil deeds. He who writes down
The good ones, after every action closes
His volume, and ascends with it to God.
The other keeps his dreadful day-book open
Till sunset, that we may repent; which doing
The record of the action fades away,
And leaves a line of white across the page.
[Longfellow.
Christianity
By D'Aubigne
CHRISTIANITY.—It is impossible that human nature can ever be above the need of Christianity. And if ever man has for a time fancied that he could do without it, it has soon appeared to him, clothed in fresh youth and vigor, as the only cure for the human soul; and the degenerate nations have returned with new ardor to those ancient, simple, and powerful truths, which, in the hour of their infatuation, they despised.—D'Aubigne.
This Week's Review
By James White
THIS WEEK'S REVIEW.—The reader will observe some changes in this week's paper, all of which are in accordance with our earnest wishes. We are happy to see Bro. Smith standing before our people, the Editor of our paper, receiving a compensation for his arduous, confining, and often perplexing, duties, which approaches nearer to the amount worthy of his labors. He needs our sympathy and prayers. You that can and should write for the Review, may God help you to write. Our preachers should send in reports as often as semi-monthly. Brethren, do awake to your duty to God in this respect, to your duty to the scattered flock, and your duty to Bro. Smith.
It is a pleasing task for the Editor to select from a bountiful table of good articles those suitable for each week's Review. This is properly his duty, to select and write. But when it comes to this, that he must read forty poorly-written articles to get twenty, and these must be corrected, and perhaps re-written and nearly made over new, his task is a gloomy one. "Please correct and publish," is often appended to miserably-written articles. The Editor is ever glad to make necessary corrections when the writer has done his best. But to write hurriedly and carelessly, and then throw the task of correcting upon the Editor, is cruel. Help the Editor, brethren, and let him have a little time to enjoy the free air of heaven, instead of toiling over your productions, and growing weary, worn, sad, and gloomy.
You will be happy to see Both Sides again this week, occupying its appropriate position in the paper.
Another good conference is past with all its cares to some, and joys to all. The Lord is with his people, praise his exalted name! May God still bless those who enjoyed this meeting, and may the blessing of Heaven go with the fragments of this great feast which are sent out to the scattered flock in this week's issue. Our interest in the Review shall be the same. What we may write will be over the initials—J. W.
BOTH SIDES OF THE SABBATH QUESTION.
Review of T. M. Preble.
(Continued.)
Preble.—"DID THE LORD JESUS KEEP THE SEVENTH-DAY SABBATH? He evidently did, as he was made under the law (Gal. iv, 4,) and was circumcised; he no doubt observed the Sabbath, as it ought to be observed at that time; although his manner of keeping it, however, was such that the old Pharisees accused him of breaking it, because he did not observe their traditions which they had connected with the observance of that day.
"There is no doubt but what the women mentioned in Luke xxiii, 55, after they had prepared spices and ointments for the body of Jesus, returned and rested the Sabbath day according to the commandment; yea the fourth commandment. Good, says the Sabbatarian. And I too say, Good; because I have no doubt but what it is true."
REPLY.—This is admission enough. If the women rested according to the fourth commandment, that commandment was still in force to require and regulate such rest. But this was the day following the crucifixion. Hence the fourth commandment was binding this side of the cross. And if it was in force one minute after the crucifixion, it is in force still; for there is no other point where the abolition can be claimed. Notice carefully this point. It is irrefragable evidence of the perpetuity of the Sabbath in this dispensation. Here the Sabbath stands, this side of the cross, observed by the personal and intimate disciples of Jesus, and that, too, according to the fourth commandment! All this Eld. P. admits. Here truth mightily entrenches itself. Let the opponent dislodge it if he can. But if he cannot, let him be careful to see to it, that he, too, rests on the Sabbath day "according to the commandment."
Preble.—"But when this matter shall be critically examined, I think all candid minds will acknowledge that this was
"THE LAST SEVENTH-DAY SABBATH EVER KEPT ACCORDING TO THE COMMANDMENT, as I believe the following facts will abundantly prove. The original Greek words for Sabbath, as found in the New Testament, in their singular and plural form, are Sabbaton, and Sabbata. The number of times these words occur in the N. T. is sixty-eight. They are found in different books as follows: in Matt., eleven times; in Mark, twelve times; in Luke, twenty times; in John thirteen times; in Acts, ten times; in 1 Cor., once; and in Col., once. These words are transposed (not translated) into our English version, in all, fifty-nine times; and thus called Sabbath, or Sabbath days, etc. But for some cause unknown to me, the translators saw fit to render the word Sabbaton, by the word 'week' in nine cases out of the whole number sixty-eight! and these nine cases are found in the following places; in Matt. xxviii, 1; Mark xvi, 2, 9; Luke xviii, 12; xxiv, 1; John xx, 1, 19; Acts xx, 7; 1 Cor. xvi, 2. In Matthew it reads,—'In the end of the Sabbath (Sabbaton) as it began to dawn toward the first day, is a word supplied by the translators of the week (Sabbaton), came Mary,' etc. In Mark: 'And very early in the morning, the first of the week (Sabbaton), they came,' etc. 'Now when Jesus was risen early the first of the week (Sabbaton), he appeared,' etc. In Luke: 'I fast twice in the week (Sabbaton), I give tithes,' etc. 'Now upon the first of the week (Sabbaton), very early in the morning,' etc. In John: 'The first of the week (Sabbaton), cometh Mary Magdalene early,' etc. 'Then the same day, at evening, being the first of the week (Sabbaton), when the doors were shut,' etc. In Acts: 'And upon the first of the week (Sabbaton), when the disciples came together to break bread,' etc. In 1 Cor.: 'Upon the first of the week (Sabbaton) let every one of you lay by him in store,' etc.
"Now let us turn back to Matt. xxviii, 1, and see if we can ascertain the true import of this word 'week,' as it has been thus found in the cases above referred to. It appears that the word Sabbaton, as found in this verse, occurs twice and in both instances it is in the plural form; and this being the case, the true rendering5of the passage requires us to read it in substance, like this:—At the end of Sabbaths, in the beginning of the first of Sabbaths, etc. Or as Mark has it:—And very early in the first of Sabbaths (lit. of one of Sabbaths), etc. But Luke and John appear to have it still stronger:—And in the first of the Sabbaths, etc; the definite article the being placed before the name Sabbaton. Now it is evident that if the translators had just transposed the word Sabbaton, in these nine cases just examined, as they did in the other fifty-nine instances already above referred to, then we should have had clear, blazing light shining on this glorious subject; and we should see that, at the end of the seventh-day Sabbaths—(or at the end of the Lord Jehovah's Sabbaths—which he gave to the 'children of Israel,' to be a 'sign' unto them 'throughout their generations') THERE would be the beginning of the Lord Jesus Christ's Sabbaths. Or, in other words, where one series of Sabbaths ended, there another series of Sabbaths began. And this change of Sabbaths was marked by the most important events that ever transpired in the history of man. 'The veil of the temple was rent in twain'—'the middle wall of partition' between Jews and Gentiles was 'broken down,' and thus they were 'made both one.' 'Our Saviour Jesus Christ' had 'abolished death,' and had brought life and immortality to light through the gospel—the saints were begotten again unto a lively hope by the resurrection of Jesus Christ from the dead—the living Jesus was victor over 'death' and the 'grave'—old things had passed away, behold, all things had become new."
REPLY.—In commenting upon the term "Lord's day" in Rev. i, 10, Eld. P. exclaimed, "Here shines the clear, blazing light of the Christian Sabbath." But Eld. P. seems to be somewhat in the condition of Cicero in relation to the doctrine of the immortality of the soul. Cicero acknowledged that he was persuaded of the truth of his position only while arguing in its favor. So Eld. P., having left the argument on Lord's day, the "blazing light" of that position seems to have faded even from his own mind; for we find him now exclaiming that "if the translators had just transposed" (does he not mean transferred?) "the word Sabbaton," in the nine cases where it is rendered week in the New Testament, "then we should have had clear, blazing light shining on this glorious subject." So, then, the "clear, blazing light" on the Sunday Sabbath lies in the fact that the word sabbaton is incorrectly translated week, nine times in the New Testament! And Eld. P. takes it upon himself to correct the translation, and bring out the blazing light! We are glad the controversy is narrowed down to this point. If left here it would soon be disposed of; for it will not take long to sweep this objection back into the depths of night from whence it sprung.
But as we see Eld. P. so entangled in the Greek, we cannot help inquiring where he has been the past fifteen years, during which the Sabbath question has been especially agitated, and the point here brought up, been under frequent discussion. Could none of his brethren help him here? We might refer him to J. Litch, present editor of the Advent Herald, whose experience has been such as to at least qualify him to give to those who think of arraying the Greek on the Sunday side of this question, just the information that they need; also to what the late S. Bliss, former editor of the Herald, has written upon it; and to an article from Prof. N. N. Whiting, of Williamsburg, N. Y., published in the Voice of the Prophets, as late as September, 1863.
It is a fact that the word sabbaton is rendered week, in the nine instances Eld. P. has referred to. Is this rendering correct? "For some cause unknown to me," says he, "the translators saw fit to render the word sabbaton by the word week in nine cases out of the whole number sixty-eight." The translators certainly had a reason for translating it as they have done; and we can tell Eld. P. how he might have "known" what it was. It is to be presumed that he possesses a copy of the common edition of Greenfield's Greek Testament. If he will look in the lexicon attached to that Testament, under the word sabbaton, he will find the third definition reading like this: "A period of seven days, a week." If this word in certain relations means week, it is certainly proper so to translate it. And one of the instances to which Eld. P. has referred, renders it necessary to good sense to give it this meaning: Luke xviii, 12. "I fast twice in the week" (sabbaton). Now if the word here means the Sabbath, the seventh day of the week, and not the whole week, we have the singular spectacle of the old Pharisee claiming to fast twice in a day of twenty-four hours, which would be, of course, between meals! Bloomfield, in his note on this place, says that this fast was on the second and fifth days of the week, according to Epiphanius and the Rabbins. Robinson, under the word sabbaton, says, "2. Meton, a sabbath, put for the interval from Sabbath to Sabbath, hence a se'snight, week."
As we have referred to the testimony of the late S. Bliss, we will give a paragraph from his pen on this point. In the Advent Herald of July 16, 1851, almost thirteen years ago, J. Litch wrote a short article on the Sabbath, using the Greek exactly as Eld. P. has used it in the article before us. S. Bliss, then editor of the Herald, and also a zealous first-day Adventist, appended a few remarks to Litch's article, completely exposing the fallacy of his criticism upon the Greek. Considering his views and position, this must be taken as a fair and honest comment upon the meaning of the Greek as touching the first day of the week, and should be authority with all first-day Adventists. After Eld. Litch had offered his criticism, stating that the phrase, first day of the week, should be rendered 'one of Sabbaths,' &c., Bliss appended to his article the following paragraph:
"REMARKS. Lest any should gather from the above that the word Sabbath is represented by the phrase, 'first day of the week,' we add that Sabbath is simply translated week in those texts—other words indicating the day of the week. The word Sabbath is originally a Hebrew word, and signifies rest; but occurring at regular intervals, by a metonymy it became significant of the period separated by these rests. So that we have the seventh day of the rest, and the first day of the rest, week, or Sabbath."
From the foregoing it is evident that the word sabbaton sometimes means the whole week. How, then, shall we determine when it has this meaning? Easily enough. Robinson says that it has this meaning "after numerals denoting the days of the week." We now inquire, Does the word sabbaton, in those places where the expression, 'first day of the week' occurs in the New Testament, follow a numeral adjective denoting the day of the week? We answer, Yes, in every instance. Then no one can deny, without discarding all authority, that in these instances sabbaton means week, and the translation of our common version is correct. The numeral adjective used in Matt. xxviii, 1; Mark xvi, 2; Luke xxiv, 1; John xx, 1, 19; Acts xx, 7; 1 Cor. xvi, 2, is mia or mias; in Mark xvi, 3, prote. One instance will suffice for the whole, and we will take the first one, Matt. xxviii, 1. The words are, mia sabbatou (pronounced with long o, as in tone). Mia is the numeral adjective meaning one, or according to a Hebrewism, "first." It agrees with day, understood. Sabbatou is in the genitive plural, literally answering to the English words, "of the week." So we have, as plainly as language can say it, "first day of the week."
Eld. P. argues, however, that here the Lord Jehovah's Sabbaths ceased, and the Lord Jesus Christ's Sabbaths were introduced, or one series of Sabbaths there ended, and another series of Sabbaths there began. But this little shift in favor of Sunday, involves a fatal violation of grammar which he has apparently overlooked. If his rendering is correct, and first day of the week should be rendered, "one of Sabbaths," meaning one of a new series of Sabbaths then introduced, then the word one, mian, must agree with sabbaton understood. But sabbaton is neuter, and mian is feminine. Grammar will not submit to any such treatment as this. The word mian being in the feminine gender shows that the noun understood, with which it agrees, is a feminine noun. And there is no word which can be introduced to supply the ellipsis, except the word which the translators of our Bible have supplied, namely, hemeran, day, which renders the sense complete, and being a feminine noun, answers to the feminine adjective, mian, and makes the construction harmonious and perfect. We accordingly find in the margin of the Greek Testament, a reference from the word mian, saying, "Hemeran understood." And we are forced to the conclusion that Greenfield, Robinson, and Liddell and Scott, in their lexicons, and the forty-seven learned men of England who made our version of the New Testament, are correct in their translation, and Eld. P. is wrong. Another conclusion is no less apparent, namely, that this great "blaze" of "light," with which Eld. P. hoped to dazzle us from the Greek, has proved but another ignis fatuus, which, after leading its victim into inextricable bogs, has—gone out!
And to conclude his extraordinary argument here, Eld. P. makes an application of 2 Cor. v, 17, "All things are become new." The apostle is careful to qualify his language thus: "If any man be in Christ, he is a new creature, old things are passed away; behold all things are become new." But how if a man is not in Christ? He certainly is not a new creature; to him old things are not passed away, neither have all things become new. So according to Eld. P. this new Sabbath is only for those who are in Christ, or who have been converted! and he who is not converted is still under the old dispensation; for there is nothing new to him, according to Paul. Our opponents will certainly add nothing to their cause, by applying to the change of dispensations, language which was spoken exclusively of conversion!
Preble.—"One confirmation of this truth, that the seventh-day Sabbath was to cease at the resurrection of our Lord from the dead, is the fact, that out of the whole number of times the Sabbath is mentioned in the New Testament, it is never spoken of by either Christ or any of the apostles as a precept, or command; but it is only spoken of as an historical fact. And it is thus worthy of special attention that, whenever the seventh-day Sabbath is mentioned in the New Testament, it is always to be found in the five historical books; and never once found in the epistles of any of the apostles. And hence, as I have before stated, so I again repeat, that in no instance is the Sabbath spoken of by either Christ or his apostles as a command or precept. I know that our Saviour said that he was 'Lord of the Sabbath day'; and this shows that he had the power to change it whenever he pleased."
REPLY.—"The seventh-day Sabbath," says Eld. P., "was to cease at the resurrection of our Lord from the dead." Where is his proof for this? Nothing ceased at the resurrection. Nothing was to cease there. Everything that was to cease ceased at the cross. Eld. P. now has three places where the Sabbath has been abolished: first, in the time of John. The "old schoolmaster then and there deceased," he has told us. 2. With Christ. Christ is the end of the law, and 3. He now places the cessation of the Sabbath at the resurrection. Were it not merely to gratify curiosity, we would like to inquire which of these points be considered best established.
But it is not difficult to divine why Eld. P. wishes to place the dividing point on the Sabbath question at the resurrection. He knows, and has admitted, that the holy women, this side of the cross, kept the Sabbath, and that, too, according to the fourth commandment.
But Eld. P. endeavors to find an objection against the Sabbath in the assertion that it is never spoken of by Christ or his apostles as a precept or command. We wonder if they ever spoke of Sunday-keeping as a precept or command, or even in any other manner whatever. Eld. P. will do well to be careful lest in his endeavors to overthrow our theory he demolishes his own.
But again. The Sabbath, says Eld. P., "is only spoken of as a historical fact." Can as much even as this be said of Sunday? We answer, No. Not an instance can be found of a meeting in the day-time of the first day of the week, nor any evidence that any of the disciples attached any sort of sacredness to that day whatever. The Lord of the Sabbath never once took that day into his lips, and it is only once mentioned in the epistles, and then as a day for secular business!
But what are the historical facts relative to the Sabbath? We have the fact that the disciples kept the Sabbath this side of the cross according to the commandment; that the law containing the Sabbath has been brought over into this dispensation as a whole; that Christ in the strongest terms enjoined obedience to it; that it was the "custom" and "manner" of Christ, and Paul, at least, to observe the Sabbath; and that throughout the book of Acts, which was written thirty years this side of the resurrection, the seventh day is uniformly called the Sabbath, and no other day is so named, thus recognizing the existence of that institution in this dispensation in the clearest manner. Suppose, then, that the Sabbath is mentioned only historically, such historical facts as these cannot be ignored, and they settle the whole question, they cover the whole ground, and are all that the most fervent lover of the Sabbath could desire.
But Eld. P. continues, that Christ's being Lord of the Sabbath shows that he had power to change it whenever he pleased. We deny that the language teaches, or was designed to teach, any such thing. But suppose it does teach that? What of it? Suppose five hundred testimonies could be produced showing that Christ had power to change the Sabbath, what would be proved by it? We ask our opponents to just put their finger on the testimony which says that he has done it. And until they can do this, all their inferences that he has power to do it, prove nothing, and amount to nothing.
(To be continued.)
To the Readers of the Review.
By Uriah Smith
The friends of this paper will learn with some surprise the action taken at the late meeting of the Association in reference to its editorial department. Being so well satisfied as we all were, and none more so than the writer, with the former arrangement, and it seeming withal so in accordance with every idea of propriety and the order of the Lord, that a person occupying the position that Bro. White is called to fill, should stand as editor of the paper, no change would have been made in this direction except at his earnest solicitation, in order to be released in a measure from the undue proportion of cares and burdens that rest upon him. And we may note it as one of the pleasing features of our present beautiful system of organization, that Bro. White can retire from the editorship of the paper, and so be released from some cares and responsibilities in this direction, and still, as President of the Association, stand at the head of the publishing department, where we believe the Lord has placed him.
To speak as an individual, we realize that the position in which we are placed is one of responsibility, and one which calls for renewed consecration to God, and a fresh baptism into the spirit of this message. The Review is the only organ of this people. As such it must be an important agent in this work. To fill it each week with spiritual food, to spread a weekly table for its numerous readers from Maine to California, on which all may find something to strengthen, encourage, and benefit them, will require care, caution, thought, and labor. To make the paper all that it can be in this respect, is an object which will be kept constantly in view. We shall freely seek the counsel and judgment of those whose experience in this work, and in the things of God, qualify them to advise. We hope for the sympathy and co-operation of all our brethren throughout the field. And above all, we shall seek the aid and guidance of the Holy Spirit, without which all that might be said or done would be but "as sounding brass or a tinkling cymbal."
That all will be pleased with everything that shall appear in each week's paper, would be too much to expect. Such must exercise forbearance. Of this, however, all may be assured, The paper will be true to the great principles of present truth—the commandments of God and the faith of Jesus—which are marching on to certain victory. U. S.
Heaven a Literal Place.
By M. E. Cornell
It seems, from the following, that even some of the most learned and orthodox, in their more sober reflective moments cannot resist the conviction that Heaven is a literal place. Our very nature craves a literal, tangible reward. We cannot fix our eye upon an immaterial mark. And we are not stimulated to run after an imaginary price. Those who have no hope of a real, tangible inheritance in the world to come, are led to supply the demand of their natures by fixing their minds and hearts on earthly treasures. We read of “things above,” “invisible things.” “He that overcometh shall inherit all (these) things.” The promised reward will be gloriously literal, and literally glorious. Even so, Amen.
M. E. CORNELL.
The noted editor and author, Dr. Wm. A. Alcott says:—
“It is impossible for me, after the strongest effort, to get away from the thought of something material, as connected with spirit, even though it were nothing but a thin cloud or vapor. Heaven with me in spite of my philosophy, is a place, and has a throne, and one who sits on it in unutterable majesty. And it is on this account, as well as for many other reasons, that I rejoice to find it revealed in the Bible, that God has been made manifest in the flesh, seen by men, and received up—for aught we know, in some sort of a body—into glory. With me, the Saviour, in condescension in part to human weakness, seems to be interposed between the Father and us, as a sensible object. Instead, therefore, of regarding it as image worship, to think of the Deity, at least in the person of the Beloved Son, as possessing a body—however refined, immortalized and glorified,—I have counted it a great and unspeakable privilege that in my meditations, contemplations and prayers, I might regard the Saviour as possessing a glorified body; so that when I look away to the eternal throne, toward which my best feelings aspire, I may have something tangible on which the mind’s eye can rest.”
Progression.
By R. F. Cottrell
THE watchword of Spiritualists is progression. This is their boast; and with this they decoy those void of understanding. But their progression is in the wrong direction, it is from bad to worse. Its victims are led on from one degree of infidelity and sin to another, till they become acquainted with the very "depths of Satan." And this sort of progression is rapid and accelerating; for it is a down-hill course, and consequently easy and agreeable to the carnal mind. When one is perfectly given over to it, the lowest level is soon found. Those who do not rapidly descend to this lowest level are still under some kind of restraint which makes them cautious and half-hearted in the service of the Devil. But their master does not care for this, for he knows they are on the direct and sure way to ruin; and indeed he is more than willing that they should keep up some sort of respectable appearance among men, the better to decoy others into the fatal net. This accounts for the different degrees of progress among them, in their downward6course.
But there is another kind of progression—a progression in an opposite direction. And though it may seem uphill work, the result will be transcendently glorious. It is a cross-bearing way, but it is upward to God. The end of it is life everlasting. Though it is the few that choose this way, yet those who do, will at length see that they made the wisest choice.
While Spiritualism is doing up the last work of Satan, to sweep mankind down to destruction, the Lord, by the progressive light of revealed truth is preparing a people for translation into his kingdom, which is about to come, in answer to the heaven-taught petition, "Thy kingdom come." While Spiritualism is leading its votaries to discard the precious truths of the Bible, the work of the Lord leads men to love and cherish the sacred word with increasing delight. While the former leads men to break every commandment of God, the latter is leading the erring back to every precept of the Decalogue. By this we may know where and what the present work of the Lord is. It is opposed to Spiritualism in all its leading features. It is reasonable to believe, that when Satan is permitted to work with such power, the Lord has a work to do for his people which is the very reverse of it.
There is but one people in the world that stand opposed to all the false doctrines of Spiritualism. They teach a theory of man's nature and destiny, utterly opposed to it. This together with the teaching of all the commandments of the moral law, is found with no other people but those that are being moved out by the fulfillment of the message of Rev. xiv, 9–12. No other people, I say, present a bold and directly opposing front to this wily foe. Those then that are heeding this heaven-appointed message, are progressing in the right direction. It is progression toward the Bible—its truths and its Author—and toward the New Jerusalem; and soon its golden gates will be swung open to welcome them in. Rev. xxii, 14. Isa. xxvi, 1, 2. Onward, onward then, the goal will soon be reached, the prize will soon be given.
Fourth Annual Meeting of the Seventh-day Adventist Publishing Association.
Pursuant to call of the Trustees through the Review, the fourth annual meeting of the Seventh-day Adventist Publishing Association was held in the city of Battle Creek, Mich., Friday, May 20, 1864. Present, all the officers of the Association. Meeting opened with prayer by the President. The roll was then called. Members present 45, representing 155 votes.
The minutes of the last meeting were read and approved. The next business in order being the Auditor's report, Bro. I. D. Van Horn, Auditor, presented the following report:
FOURTH ANNUAL REPORT OF THE AUDITOR OF THE S. D. A. PUBLISHING ASSOCIATION.
This is to certify that I have carefully examined the books and accounts of the Association, and find them all correctly kept, showing the following results since the date of last report, Oct. 4, 1863, viz.:
Received on Review, $3241.62
" " Instructor, 331.65
" " Deposits, 8665.60
" " Account, 1197.82
" " Books, cash sales & by mail, 328.49
" " Shares in Association, 295.84
" " Donations, 12.50
" " New Charts, 33.50
" " Custom Work, 193.00
Total, $14300.02
Amount of Mich. Conf. Fund on hand
at the time of last meeting, Oct. 4, 1863, $36.26
Amount received since last report, 1181.71
Total, $1217.97
Amount paid out since last report, 838.05
Balance in Treasury May 13, 1864, $379.92
Amount of Missionary Fund on hand
at the time of last meeting, Oct. 4, 1863, $201.75
Amount received since last report, $1792.09
Total, $1993.84
Amount paid out since last report, 1202.53
Balance in Treasury May 13, 1864, $791.31
Whole amount received on all items
since last report, $17273.82
The Association has paid as follows:
For work in Office, $2501.61
" Materials and Sundries, 1772.36
On deposits and outstanding notes, 7825.74
Whole amount paid out on all items
since last report, $14140.29
Cash on hand to balance, 3133.53
Total, $17273.82
Total am't. of assetts of Association, $26700.69
Amount due on outstanding notes, $2413.38
" " Missionary Fund, 791.31
" " Mich. Conf. Fund, 379.92
Total, $3584.56
Assets after all debts are paid, $23116.13
Value of property at formation of
Association, 9565.46
Increase of property by donations,
shares, and profits, $13550.67
I. D. VAN HORN, Auditor.
Battle Creek, Mich., May 13, 1864.
The general business of the Association was then introduced by the Secretary in a written statement of the business to come before the meeting, viz.:
Consider the proposed change in the by-laws, as given with the notice of the meeting.
Election of Officers.
Election of Editors.
Salaries of President, Editors, Secretary, and Treasurer.
Compensation of Auditor.
The business was then called up item by item for discussion and action, by written resolutions. The proposed change in the by-laws being first in order, was called up by the following resolution offered by Eld. J. H. Waggoner:
Resolved, That Sec. 2 of Art. xii, be amended as follows: In 6th line, after the words "to wit," strike out the remainder of the section, and in place thereof insert the following: "In the upper portion from left to right, the inscription, 'S. D. Adventist,' preceded and followed by an ornamental dash, and in the lower portion the words, 'Publishing Association.' In the upper portion of the central ground shall be the words, 'Incorporated May 3d, 1861,' and in the lower portion the words, 'Battle Creek, Mich.'"
On motion of Bro. Andrews it was unanimously adopted.
On motion of Eld. J. N. Loughborough it was
Resolved, That we nominate all the officers at one balloting. Carried.
The following brethren were nominated for the offices named, and unanimously elected: Eld. James White, President; Geo. W. Amadon, Vice President; Elders J. N. Loughborough and J. N. Andrews, Committee on Publication; Uriah Smith, Treasurer; E. S. Walker, Secretary, and I. D. Van Horn, Auditor.
On motion of Bro. White, Uriah Smith was nominated and elected Editor of the Review and Herald, and sister Adelia P. Patten Editress of the Youth's Instructor.
The compensation of President, Editors, Secretary, and Auditor being next in order, Eld. J. H. Waggoner offered the following resolution, which was unanimously adopted:
Resolved, That the Editor of the Review and Herald receive $12 per week; the President and Secretary $9 per week; the Editress of the Youth's Instructor $6 per week, and the Auditor $20 for his services during the past year.
Eld. Joseph Bates presented the following resolution, which was unanimously adopted:
Resolved, That we tender Bro. James White our sincere thanks for the faithful manner in which he has conducted the Review and Herald for the Association in the past.
Adjourned, subject to the call of the Trustees.
JAMES WHITE, President,
E. S. WALKER, Secretary.