Earlier text: THE ANXIOUS MANWill you please explain what is said in Romans 14 about eating meat? What are we to understand by verses 5 and 6 of the same chapter? M. The fourteenth chapter of Romans was evidently written for the purpose of settling questions which were causing some dispute between the Jewish and the Gentile converts in the church in Rome. These questions referred to the eating of meats and to the observance of certain days. From other scriptures, we learn that the Jewish converts were, as a rule, inclined to bind the Gentiles to the observance of their peculiar customs, and it would seem that such was the case at Rome. Circumcision was often an occasion of controversy, but in chapters 3 and 4 of this epistle the apostle had treated briefly of that question, and so in this chapter he writes upon the only other questions which were likely to be the cause of difference between Jews and Gentiles, namely, the observance of days distinctively Jewish, and the distinction of meats. The generally accepted explanation of verse 3 is thus stated by Dr. Barnes in his notes on Romans: "The question with the Jew, doubtless, was whether it was lawful to eat meat which was offered in sacrifice to idols. In those sacrifices only a part of the animal was offered, and the remainder was eaten by the worshiper or offered for sale in the market like other meat. It became an inquiry whether it was lawful to eat this meat; and the question in the mind of a Jew would arise from the express command of his law. Ex. 34:15." The question of eating meats offered to idols is fully discussed by the apostle in 1 Cor. 10:20-32. In that place he lays down the general principle that it was as lawful to partake of such meat as of any other unless it was expressly pointed out to the one partaking of it as having been so offered, and unless his partaking of it would be understood as giving countenance to idol worship. Some take an erroneous view of verse 14, and profess to see in it a justification for the use of meats naturally unwholesome, also tobacco, and even intoxicating liquors. Certainly the apostle meant no such thing; his evident meaning is that things which are healthful and fit for food might be eaten without offense, provided the person partaking of them had no scruples. "But," he adds, "to him that esteemeth anything to be unclean, to him it is unclean;" that is, if in eating, as indeed in anything else, a man violates his conscience he incurs guilt, for whether the act which he commits be in itself sinful or not, if he does it thinking that it is sin, it shows sin in his heart, and he is guilty. The same idea is contained also in verse 23: "He that doubteth is damned if he eat, because he eateth not of faith; for whatsoever is not of faith is sin." He that eats anything, or that does any other act, believing it to be sin, or without a satisfactory conviction of its lawfulness, does to all intents and purposes commit sin, for he633 has it in his heart to sin, and is guilty for the intention, just as the man who tells the truth believing it to be a lie is guilty of lying, for his purpose is to deceive, and the essence of lying is in the purpose to deceive; and that is frequently done while the words spoken are themselves true. Health is a blessing, a gift of God, and it is the duty of everyone to preserve it; and to this end everything should be conscientiously avoided that is detrimental to health, whether it be unwholesome foods, drinks, or whatever else it may be. On verse 5 might be quoted Dr. Clarke's opinion, not because he is an authority from which there can be no appeal, but simply because he has made a concise statement of what is the evident meaning and also the generally accepted view of the text. He says:— "Reference is here made to the Jewish institutions, and especially their festivals; such as the passover, pentecost, feast of tabernacles, new moons, jubilee, etc. The converted Jew still thought these of moral obligation; the Gentile Christian, not having been bred up in this way (nor so taught by his Christian instructors), had no such scruples." Clarke repudiates the idea that a "Christian is at liberty to consider any day holy or not holy, as he happens to be persuaded in his own mind," and adds, "That the Sabbath is of lasting obligation may be reasonably concluded from its institution." The fact that Dr. Clarke assumes that Sunday is now the Sabbath does not affect in the least what he has so well stated relative to the meaning of this text; it simply shows how impossible it is to be true to the text and at the same time loyal to the counterfeit Sabbath. But it may be objected that as the apostle says "every day" he must include the Sabbath, but that such a conclusion is not necessary is evident from Ex. 16:4, where we read, concerning the manna, "And the people shall go out and gather a certain rate every day," and yet in the same connection it is stated that they were not to go out and gather upon the seventh day; it is certain, therefore, that the term "every day" does not include the Sabbath. The apostle treats of the same subject in his epistle to the Colossians (chap. 2:16, 17), where he says expressly that he refers to those things "which are [or were] a shadow of things to come." Such texts as Rom. 14:5, 6 occasion no trouble, and are not referred to as having any bearing on the Sabbath question, except by those who seek some sort of a justification for refusing to do that which God has plainly commanded all to do, namely, to "remember the Sabbath day to keep it holy."
C. P. BOLLMAN. PROHIBITORY LAWS NOT RELIGIOUS.
THE idea is quite prevalent that prohibition and religious legislation are necessarily connected; but nothing could be further from the truth. Prohibition laws can rightly be made and enforced only on the grounds that the liquor traffic is uncivil, that it invades the rights of American citizens, by rendering life and property unsafe. Liquor is the direct cause of more crime, pauperism, insanity, and misery than anything else. The State has no right to suppress the liquor traffic because liquor sellers are irreligious, but only because the traffic is the enemy of our homes, and endangers the liberties of the commonwealth. Horace Greeley, one of the strongest temperance men and prohibitionists of his day, was decidedly opposed to any religious legislation whatever. The view which this distinguished writer held on religious legislation is set forth in a comment on one of the early petitions to Congress in behalf of a religious amendment to the Constitution, a subject which is now being so generally agitated. In the New York Tribune of March 7, 1865, he said:— "We deny that this is a Christian nation. . . . The Federal Constitution is based on the idea that religious faith is purely a personal matter with which civil Governments have properly nothing to do, and with which they cannot meddle without doing far more harm than good." It is because such men with such sentiments have been those who have shaped this Government, that America has been so long the land of civil and religious liberty. NOTES ON THE INTERNATIONAL LESSON.
By Ellen G. White
SHORTLY before the taking of Jericho there appeared unto Joshua a man of lofty stature, clad in warlike garments, with his sword drawn in his hand. Joshua did not recognize him as one of the armies of Israel, and yet he had no appearance of being an enemy. In his zeal he accosted him, and said, "Art thou for us, or for our adversaries? And he said, Nay; but as captain of the host of the Lord am I now come. And Joshua fell on his face to the earth, and did worship, and said unto him, What saith my lord unto his servant? And the captain of the Lord's host said unto Joshua, Loose thy shoe from off thy foot; for the place whereon thou standest is holy. And Joshua did so." THIS was no common angel. It was the Lord Jesus Christ, he who had conducted the Hebrews through the wilderness, enshrouded in the pillar of fire by night, and a pillar of cloud by day. The place was made sacred by his presence, therefore Joshua was commanded to put off his shoes. THE burning bush seen by Moses was also a token of the Divine Presence; and as he drew nigh to behold the wonderful sight, the same voice which here speaks to Joshua, said to Moses, "Draw not nigh hither. Put off thy shoes from off thy feet; for the place whereon thou standest is holy ground." IN order to convey to the mind of Joshua that he was no less than Christ, the exalted one, he says, "Loose thy shoe from off thy foot." The Lord then instructed Joshua what course to pursue in order to take Jericho. All the men of war should be commanded to compass the city once each day for six days, and on the seventh day they should go around Jericho seven times. "AND Joshua, the son of Nun, called the priests, and said unto them, Take up the ark of the covenant, and let seven priests bear seven trumpets of rams' horns before the ark of the Lord. And he said unto the people, Pass on, and compass the city, and let him that is armed pass on before the ark of the Lord. And it came to pass, when Joshua had spoken unto the people, that the seven priests bearing seven trumpets of rams' horns passed on before the Lord, and blew with the trumpets; and the ark of the covenant of the Lord followed them. And the armed men went before the priests that blew with the trumpets, and the rearward came after the ark, the priests going on, and blowing with the trumpets. And Joshua had commanded the people, saying, Ye shall not shout, nor make any noise with your voice, neither shall any word proceed out of your mouth, until the day I bid you shout; then shall ye shout. So the ark of the Lord compassed the city, going about it once; and they came into the camp, and lodged in the camp." THUS they compassed the city with the ark of God. No sound was heard but the tread of that mighty host, and the solemn voice of the trumpets, echoed by the hills, and resounding through the city of Jericho. With wonder and alarm the watchmen of that doomed city mark every move, and report to those in authority. They cannot tell what all this display means. They remember that the Red Sea, forty years before, parted before them, and that a passage had just been prepared for them through the river Jordan. They are much terrified. They are strict to keep the gates of the city closely shut, and mighty warriors guard each gate. For six days, the armies of Israel perform their circuit around the city. ON the seventh day, the people compassed Jericho seven times. "And it came to pass on the seventh day, that they rose early, about the dawning of the day, and compassed the city, after the same manner, seven times; only on that day they compassed the city seven times. And it came to pass at the seventh time, when the priests blew with the trumpets, Joshua said unto the people, Shout; for the Lord hath given you the city." "So the people shouted when the priests blew with the trumpets. And it came to pass, when the people heard the sound of the trumpet, and the people shouted with a great shout, that the wall fell down flat, so that the people went up into the city, every man straight before him, and they took the city." GOD intended to show the Israelites that the conquest of Canaan was not to be ascribed to them. The captain of the Lord's host overcame Jericho. He and his angels were engaged in the conquest. Christ commanded the armies of Heaven to throw down the walls of Jericho, and prepare an entrance for Joshua and the armies of Israel. God, in this wonderful miracle, not only strengthened the faith of his people in his power to subdue their enemies, but rebuked their former unbelief. JERICHO had defied the armies of Israel and the God of Heaven. And as they beheld the host of Israel marching around their city once each day, they were alarmed; but they looked at their strong defenses, their firm and high walls, and felt sure that they could resist any attack. But when their firm walls suddenly tottered and fell, with a stunning crash, like peals of loudest thunder, they were paralyzed with terror, and could offer no resistance.—Mrs. E. G. White. (Lesson 2, Sabbath, Nov. 3.) 1. WHAT is done for us through the great promises of God?
"Whereby are given unto us exceeding great and precious promises; that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust." 2 Peter 1:4. 2. Because of this, what are we to do?
"And besides this, giving all diligence, add to your faith virtue; and to virtue, knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, godliness; and to godliness, brotherly kindness; and to brotherly kindness, charity." Verses 5-7. 3. What is the foundation of all graces? Verse 5. 4. What is the first thing that faith accomplishes for us?
"Therefore being justified by faith, we have peace with God through our Lord Jesus Christ." Rom. 5:1. 5. Being justified by faith, what do we become?
"For ye are all the children of God by faith in Christ Jesus." Gal. 3:26. 6. Having become children of God, may we settle down in self-satisfaction?
"Be ye therefore followers of God, as dear children." Eph. 5:1. 7. What must we do?
"And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweet-smelling savor." Verse 2. 9. Could we without faith do the things634 that God requires? Heb. 11:6; Rom. 14:23, last part. 10. Having been justified, how alone can we remain in that state?
"Behold, his soul which is lifted up is not upright in him; but the just shall live by his faith." Hab. 2:4. 11. What does true faith always do?
"But faith which worketh by love." Gal. 5:6, last clause. 12. How alone can faith be shown to be perfect?
"Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? Seest thou how faith wrought with his works, and by works was made perfect?" James 2:21, 22. 13. What is said of a faith from which no works proceed?
"Even so faith, if it hath not works, is dead, being alone." "For as the body without the spirit is dead, so faith without works is dead also." Verses 17, 26. 14. What is to be added to faith? 16. What knowledge must be added?
"For this cause we also, since the day we heard it, do not cease to pray for you, and to desire that ye might be filled with the knowledge of his will in all wisdom and spiritual understanding; that ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God." Col. 1:9, 10. 17. What is the nature of this knowledge?
"But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be entreated, full of mercy and good fruits, without partiality, and without hypocrisy." James 3:17. 18. What will be the result if we do not obtain this knowledge?
"My people are destroyed for lack of knowledge." Hosea 4:6, first clause. 19. What must be added to knowledge? 20. In what respect must we be temperate?
"And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible." 1 Cor. 9:25. 21. What is the meaning of temperance?—Mastery of self; self-control. See 1 Cor. 9:27. 22. Does religion have anything to do with one's eating and drinking?
"Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God." 1 Cor. 10:31. 23. If a man eats and drinks simply for the gratification of his appetite, what does he worship?
"For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ; whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things." Phil. 3:18, 19. 25. How are we to glorify God?
"For ye are bought with a price; therefore glorify God in your body, and in your spirit, which are God's." 1 Cor. 6:20. 26. What will be the fate of those who give themselves up to indulgence in appetite?
"And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares." Luke 21:34. See also Phil. 3:18, 19. "And beside this giving all diligence, add to your faith," etc. A literal rendering of the words translated "and beside this," would be, "and for this cause," which is equivalent to "wherefore." The reference may be to the divine power that hath given us all things that pertain unto life and godliness, or to the exceeding great and precious promises, or to the divine nature of which we are made partakers. Because of this power, because we are sons of God, we should use all diligence to add the Christian graces. The idea of the apostle is not that any one grace cannot be obtained until the one preceding it has been perfected, as, for instance, that we cannot have any godliness until we are perfect in faith, virtue, knowledge, temperance, and patience; for all these things are a part of godliness. But he means that we should possess them all, and daily add to each. It may, however, be observed that there seems to be a definite relation in point of order, especially between temperance and patience, for it is utterly impossible for an intemperate man to be a patient man. Indeed, temperance is, in a sense, patience, for temperance is self-control, and patience is the controlling of one's self under trying circumstances. All the graces are, in fact, interwoven, but faith is the foundation of all. It must precede every other good thing. On the word "virtue" Dr. Barnes says:— "The word here rendered virtue is the same which we used in verse 3. . . . All the things which the apostle specifies, unless knowledge be an exception, are virtues in the sense in which that word is commonly used, and it can hardly be supposed that the apostle here meant to use a general term which would include all of the others. The probability is, therefore, that by the word here he has reference to the common meaning of the Greek word, as referring to manliness, courage, vigor, energy; and the sense is that he wished them to evince whatever firmness or courage might be necessary in maintaining the principles of their religion, and in enduring the trials to which their faith might be subjected. True virtue is not a tame and passive thing. It requires great energy and boldness, for its very essence is firmness, manliness, and independence." By a comparison of Phil. 3:19 and Ex. 20:3 we learn that intemperance is a violation of the first commandment. But one who violates the first commandment is an idolater. Therefore it is utterly impossible that an intemperate man should be a Christian. A man who is given to surfeiting, has his mind so beclouded that he cannot appreciate divine things, or if he dimly realizes them, he is unable to give them his full attention, and so the great day of God comes and finds him unprepared. LEO X. ON LIBERTY.
By N. Y. Independent.
IN his Encyclical on liberty, Leo X. has much to say against false liberty. The reason is, says Father Hecker:— "Because false views of liberty are prevalent in Europe. They are not so prevalent here, because, thank God! we have true liberty. The founders of our institutions . . . had sound views of liberty. . . . The fundamental principles of American liberty have never been contradicted by the church either in their reality or in the terms in which they have been expressed." Let us see. The Pope's last Encyclical on liberty attacks "religious liberty" by name, and proceeds:— "Justice, therefore, forbids, and reason forbids, the State . . . to treat the various religions, as they call them, alike, and to bestow upon them promiscuously equal rights and privileges. Since, then, the profession of one religion is necessary in the State, that one must be professed which alone is true, and which can be recognized without difficulty, especially in Catholic States. This religion, therefore, the rulers of the State must preserve and protect." Is it true that this utterance of Leo X. does not contradict "the fundamental principles of American liberty?" Let us see. The Constitution of the United States says:— "No religious test shall ever be required as a qualification to any office or public trust in the United States." "Congress shall make no law respecting an establishment of religion or prohibiting the free exercise thereof, or abridging the freedom of speech or of the press." We wish Father Hecker would enlighten our readers on this subject. It is not enough for him to say that the Encyclical does not apply to America but to Europe. It contradicts clearly "the fundamental principles of American liberty."—N. Y. Independent. SUMMARY OF THE PROCEEDINGS OF THE CALIFORNIA CONFERENCE.
THE first meeting of the seventeenth annual session of the California Conference of Seventh-day Adventists was held on the Oakland camp-ground at 9 A. M., September 21, 1888. The president, Elder J. N. Loughborough, in the chair. Delegates to the number of 147 were present, from the following churches:— Calistoga, Borrough Valley, Eureka, Fresno, Ferndale, Healdsburg, Lafayette, Los Angeles, Lemoore, Napa, Oakland, Petaluma, Reno, Selma, Sacramento, San Jose, St. Helena, Santa Rosa, San Francisco, Vacaville, and Woodland. The following churches failed to send delegates:— Dow's Prairie, Duarte, Lakeport, Norwalk, Nevada City, San Pasqual, Santa Ana, St. Clair, and Virginia City. The church at Grangeville, organized by Elder E. P. Daniels; San Diego, organized by Elder W. M. Healey; Arroyo Grande, organized by Elder R. S. Owen; and the Scandinavian church at Little River, organized by Elder J. F. Hansen, were admitted into the Conference. On motion, the chair appointed the following committees:— On Nomination—Wm. Saunders, H. P. Gray, Geo. H. Gibson. On Resolutions—Elder A. T. Jones, Elder H. A. St. John, Elder J. H. Cook. On Auditing—H. P. Gray, G. H. Gibson, N. N. Lunt, W. G. Buckner, B. F. Winkler, M. J. Church. The Committee on Nomination submitted the following report, which was adopted and the nominees elected:— "For President, Elder J. N. Loughborough; Conference Committee, Elder W. C. White, Elder N. C. McClure, Elder Wm. Healey, Elder J. H. Cook; Secretary, E. A. Chapman; Treasurer, Pacific Press Publishing Co.635 "And your committee earnestly recommend that the President of this Conference be released from other duties and labors, so that his entire time can be devoted to the actual supervision of the ministerial and other work of the Conference, visiting the churches, and attending to the general wants of the cause, and the spread of the truth." The following resolutions were presented by the committee and adopted:— Resolved, That we render sincere thanks to the Lord for the mercies shown to us another year, and for the privilege of this annual conference and camp-meeting. Resolved, That we look upon the efforts now being made for thorough instruction to secure greater efficiency in the officers of the churches as that which promises much good to the cause and people of God. We therefore recommend: (1) That the officers of the churches hold meetings frequently—once a month at least—for the purpose of consulting together in regard to their duties and the best methods of promoting the interest of the churches in which they officiate; (2) That the Conference Committee choose a corresponding secretary, whose principal duty shall be to correspond with the church officers in regard to this matter; (3) That we likewise recommend that the officers of the churches not only answer the communications of the corresponding secretary of the Conference, but that they do it promptly. Resolved, That we urge upon our ministers and church elders to be more careful and thorough in the examination of candidates for baptism and church membership, particularly in regard to their Christian experience and spiritual condition. Resolved, That we are sorry to learn that the regular quarterly meeting exercises are considerably neglected in many of the churches, and we urge the officers of every church to be more careful to carry into effect the standing rules of the denomination on this subject. Resolved, That we are grateful to God for the fast-opening fields for our missionary operations in foreign countries, and that so many men and women from our own country are willing to devote their lives to the foreign work, and also that God is raising up native laborers to join these in the work. Resolved, That we heartily adopt the recommendations of the General Conference on the subject of the support of foreign missions, and willingly pledge ourselves to carry into practice the recommendation to lay aside each week, as God has prospered us, means to be devoted to the work of our foreign missions. Resolved, That we are thankful to God for the success that has attended the opening of a mission for the Scandinavian work in San Francisco. WHEREAS, We have for many years been looking for an amendment to the national Constitution to open the way for national religious legislation; and, WHEREAS, In the Blair amendment to the national Constitution, and the accompanying national Sunday bill, there are now pending the very things for which we have so long looked, as that which will surely make the image of the Papacy against whose work the Third Angel's Message pronounces its solemn warning; therefore, Resolved, That these things should arouse every Seventh-day Adventist, and that they shall arouse us to such earnestness as never before—even such diligence and earnestness as the fearful importance of the Third Angel's Message demands. Mr. H. L. Adams, an attorney who had carefully examined the Blair Sunday Bill, now before the Congressional Committee, offered the following resolution, which was unanimously adopted by the Conference. Be it Resolved, That this Conference call the attention of the National Conference of the Seventh-day Adventists to the urgent necessity of sending a delegation to appear before the United States Senatorial Committee on Education and Labor, to use all reasonable efforts to secure the defeat of the following Senate bills, namely:— A resolution, dated May 25, 1888, and entitled, "A joint resolution proposing an amendment to the Constitution of the United States, respecting establishments of religion and free public schools," and further; A resolution dated May 21, 1888, and entitled, "A bill to secure to the people the enjoyment of the first day of the week, commonly known as the Lord's day, as a day of rest, and to promote its observance as a day of religious worship;" On the grounds that the said bills are opposed to the common interests of humanity, and the freedom of religious worship intended to be guaranteed to the citizens of this great republic by its founders and defenders, and that the adoption of said bills would mark a broad and distinct advancement toward the union of Church and State. And be it further Resolved, That the Pacific Coast asks the appointment on said delegation of Elder A. T. Jones, as one whose diligent study of this question has made him fully competent to perform such work. WHEREAS, Much precious time is spent at every session of the Conference in listening to and considering the items in detail of the financial and statistical portion of the reports of officers of the Conference, Tract and Missionary Society, and Sabbath-school Association; therefore, be it Resolved, That we recommend that said officers have their respective reports completed and printed for distribution on the first day of each succeeding camp-meeting. Resolved, That it is the sense of this annual conference that a minister should be regularly stationed in San Francisco. WHEREAS, In the April meeting the educational interests of the Conference were considered, and the following recommendations were made,— 1. That the California Conference incorporate so that it may hold school and other property. 2. That the Conference Committee be the educational board for the Conference. 3. That the Conference elect an educational secretary, who shall have the superintendency of the educational work of the preparatory schools in the State, under the direction of the board. 4. That the courses of study adopted for these local schools shall be limited to the kindergarten, primary and grammar grades; therefore, Resolved, That we as a Conference now indorse these recommendations and ask that they be carried into effect as soon as possible. Resolved, That we recommend that church schools be established, as soon as it is possible properly to do it, in Oakland, Fresno, Los Angeles, and San Diego. WHEREAS, The work of the Third Angel's Message is such as to demand the highest and best development of the faculties—religious, mental, and physical—of those who are engaged in it; and, WHEREAS, The State cannot properly give religious instruction; therefore, Resolved, That we owe to God a renewed expression of our gratitude, for his blessing in the establishment of Healdsburg College, and the superior educational advantages there placed within our reach. Resolved, That we owe and that we will give to Healdsburg College our hearty support, financially and morally, and our best influence in all ways and at all times. WHEREAS, We recognize the Rural Health Retreat as an institution of God's own planting, and that it has an important work to do in spreading a knowledge of the truth; therefore, Resolved, That we esteem it the duty of all our Conference laborers to carry out to the best of their ability, and according to their best judgment, the resolutions adopted by the California Health and Temperance Association in relation to soliciting subscriptions to the capital stock of the Retreat, and to the Ten Thousand Dollar Fund for the treatment of the worthy poor. A committee of nine, consisting of the following-named brethren, was appointed to consider the matter of incorporating:— Elder S. N. Haskell, Elder W. C. White, Elder A. T. Jones, Wm. Saunders, M. J. Church, H. P. Gray, John Biter, V. B. Stevens, Ruel Stickney. This committee, after due consideration, reported as follows:— We recommend that the California Conference incorporate as a corporation for profit, and that it be called the Pacific Sabbatarian Association. 1. That its purpose be to receive, hold in trust, mortgage, or sell property, real or personal, for the use or benefit of the Seventh-day Adventist religious institutions on the Pacific Coast. 2. That its purpose be to receive, hold in trust, mortgage, or sell property, real or personal, for the benefit of the Seventh-day Adventist educational institutions on the Pacific Coast, and to receive bequests, legacies, and donations. 3. To give general assistance to Pacific Coast Conferences and societies. 4. That the principal place of business be Oakland, Cal. 5. That its term be fifty years. 6. That its number of directors be nine. 7. That its capital stock be $250,000, divided into 2,500 shares of $100 each. And that there be a limitation of stock sold to any one party. On motion this report was adopted and the following-named persons elected to act as directors: Elder W. C. White, Elder J. N. Loughborough, Elder Wm. Healey, M. J. Church, Erastus Banta, Joseph Leininger, W. A. Pratt, Wm. Saunders, John Morrison. The Committee on Nomination made the following additional report, which was adopted. For committee of three to have charge of the charity funds of the Rural Health Retreat: Elder Sanford Rogers, Elder H. A. St. John, and W. N. Glenn. For delegates to the General Conference: Elder S. N. Haskell, Elder W. C. White, Elder E. J. Waggoner, Elder A. T. Jones, C. H. Jones, and M. J. Church. For Educational Secretary, Dr. E. J. Waggoner. Credentials were granted to the following:— J. N. Loughborough, W. C. White, Wm. Healey, E. J. Waggoner, R. S. Owen, N. C. McClure, Wm. Ings, E. R. Jones, J. H. Cook, G. K. Owen, A. W. Bartlett, H. A. St. John, E. A. Briggs, John Fulton, A. T. Jones, Sanford Rogers, and E. P. Daniels. The following brethren received ministerial licenses:— Geo. Hollister, L. A. Scott, Thos. Coolidge, Arthur Hickox, Frank Hope, Frank Lamb, S. Thurston, and Mrs. G. K. Owen. Resolutions as follows were then offered and adopted:— Resolved, That we recommend Dr. M. G. Kellogg to connect his interests with the Rural Health Retreat of St. Helena. Resolved, That this Conference render a vote of thanks to the Oakland Evening Tribune, the Morning Times, and the Oakland Inquirer for the liberal and fair reports they have given us during this camp-meeting; and to Gerald L. Abell for his untiring labor in connection with the above reports. Resolved, That this Conference express its appreciation of the act of Brother N. T. Burgess in providing the missionary ship for Elder Cadney, and that we pray the blessing of God to rest upon the labor of his missionaries, and give them a prosperous voyage. On motion of W. C. White it was voted that this Conference issue a Year Book, to contain a report of the proceedings of our denominational societies, and such other facts as may be of interest to our people, the price to be 10 cents. The church at Temperance having been disbanded was stricken from the roll of churches. The location and preparation of the next general camp-meeting, together with the appointment of the camp-meeting committee, was left in the hands of the Executive Committee of the Conference. In all ten meetings were held during the session, the last one being at 6 A. M., October 2, 1888. A good degree of interest was manifested throughout, and the attendance at all the meetings was excellent. J. N. LOUGHBOROUGH, President.
E. A. CHAPMAN, Secretary. Making Room for Fulness
By Mrs. Whitney
THE more room, the fuller we shall be filled. The Lord doesn't make space to put in emptiness.—Mrs. Whitney.