Earlier text: THOUGHTS ON DANIELTHE CHANGE OF THE SABBATH.
By John Nevins Andrews
It is a remarkable fact that the edict of Constantine in behalf of Sunday was in every respect a heathen law. According to the testimony of Mosheim, Constantine did not renounce heathenism till A. D. 323, two years after his famous Sunday edict. He had previously adopted the opinion that Christ ought to be worshiped; but up to A. D. 323, he "combined the worship of Christ with that of the ancient gods." Mosheim's "Historical Commentaries," cent. iv, sec. 7. That he was a heathen in A. D. 321, when he enacted his edict for Sunday, is further attested in that the day after this edict, he issued a decree commanding the practice of heathen divination. See "Blair's Chronological Tables," p. 196; "Ross' Index of Dates," p. 830. But the edict speaks for itself. Constantine does not command men to keep the Lord's day, or the Christian Sabbath, or the day of Christ's resurrection. He uses very different language. He commands those to whom his decree relates, to "rest on the VENERABLE DAY OF THE SUN." Here is a plain and explicit reference to the day observed by the heathen world from ancient times in honor of the sun. Milman, the editor of Gibbon, says of this edict:— "The rescript commanding the celebration of the Christian Sabbath, bears no allusion to its peculiar sanctity as a Christian institution. It is the day of the sun which is to be observed. . . . But the believer in the new paganism, of which the solar worship was the characteristic, might acquiesce without scruple in the sanctity of the first day of the week. . . . In fact, as we have before observed, the day of the sun would be willingly hallowed by almost all the pagan world."—History of Christianity, book, iii, chapters i and iv. These facts are sufficient to show how greatly indebted is Sunday to the ancient worship of the chief god of heathenism on that day. Let us now consider some things pertaining directly to the church of Rome in connection with the Sunday institution. The earliest mention of Sunday in the Christian church is by Justin Martyr, A. D. 140. And it is remarkable that it is written at Rome, and is especially descriptive of the celebration of the Sunday festival in that church. He says:— "And upon the day called Sunday, all that live either in city or country meet together at the same place, where the writings of the apostles and prophets are read as much as time will give leave; when the reading is done, the bishop makes a sermon," &c.—Justin Martyr's First Apology, translated by Wm. Reeves, p. 127. It was only fifty-six years after this time that "the bishop" of Rome attempted to rule the Christian church by AN EDICT IN BEHALF OF SUNDAY. It was the custom of all the churches to celebrate the passover. But while the eastern churches did this upon the fourteenth day of the first month, the western churches, among which the church of Rome was chief, celebrated the passover on the Sunday following that day, unless, indeed, the day happened to fall on Sunday. But in the year 196, Victor, bishop of Rome, took upon himself to impose the Roman custom upon all the churches; that is, to compel them to observe the passover upon Sunday. It is a most significant fact that the first attempt of the bishop of Rome to rule the Christian church was by this edict in favor of Sunday. Bower says of it:— "This bold attempt we may call the first essay of papal usurpation."—History of the Popes, vol. 1, p. 18 And Dowling in his "History of Romanism," p. 32, terms it the "earliest instance of Romish assumption." This was only one generation after the time of Justin Martyr, and it was just prior to the time of Turtullian, the first writer who gives Sunday the title of Lord's day, and the first one who speaks of refraining from business on that day. Surely, Sunday made some advancement at Rome from A. D. 140 to A. D. 196, when Victor issued his Sunday edict. But the churches of Asia informed the Roman bishop that they could not comply with his lordly mandate. Upon the receipt of this letter, Victor gave way to an ungovernable passion, and excommunicated the bishops of all those churches. But he could not compel them to submit to him. Thus the matter rested till the Council of Nice, in A. D. 325, when the church of Rome, by the powerful aid of the Emperor Constantine, was able to carry this point. Heylyn says of this struggle:— "The Lord's day found it no small matter to obtain the victory."—History of the Sabbath, part ii, chap. ii, sec. 5. The next act of the Roman church in warring against the Sabbath, was to turn that day into a fast. Dr. Hase says:— "The Roman church regarded Saturday as a fast day, in direct opposition to those who regarded it as a Sabbath."—Ancient Church History, part i, division ii, sec. 69. This was at the beginning of the third century. It was only after a long struggle that the church of Rome prevailed, in turning the Sabbath into a fast. And thus Heylyn states the result:— "In the end the Roman church obtained the cause, and Saturday became a fast almost through all parts of the western world."—History of the Sabbath, part ii, chap. ii, sec. 3. The object of this was to render the Sabbath despicable in the eyes of men. This was the first great effort of the Roman church toward the suppression of the ancient Sabbath of the Bible. We have seen the rapid advancement which the Sunday festival made in the early history of the Roman church. We have also seen how exactly adapted to the advancement of Sunday to its final supremacy, was the regard of the heathen world for that day. And when the edict of Constantine in behalf of the venerable day of the sun, had elevated that heathen festival to the throne of the Roman empire, the advocates of Sunday, in the church, were not slow to take advantage of the fact. At a later period, Constantine declared himself a Christian, and his Sunday law, being unrepealed, was enforced as a Christian law. In the meantime, another important event in the history of Sunday usurpation occurred. Sylvester was bishop of Rome while Constantine was emperor. "Lucius' Ecclesiastical History," pp. 739, 740, informs us that Sylvester changed the name of the day, giving it the imposing title of LORD'S DAY." The observers of Sunday are, therefore, greatly indebted to Constantine and to Sylvester. The one elevated it, as a heathen festival, to the throne of the empire; the other changed it into a Christian institution, giving it from his apostolic authority the dignified appellation of Lord's day. Certainly, these are very important facts. Now let us listen to the statement of Dr. Peter Heylyn, a member of the church of England, while an observer of what he calls the Lord's day, traces the steps by which it rose to power. He says:— "Thus do we see upon what grounds the Lord's day stands: on custom first, and voluntary consecration of it to religious meetings; that custom countenanced by the authority of the church of God, which tacitly approved the same; and finally confirmed and ratified by the Christian princes throughout their empires. And as the day for rest from labors and restraint from business upon that day, [it] received its greatest strength from the supreme magistrate as long as he retained that power which to him belongs; as after from the canons and decrees of councils, the decretals of popes, and orders of particular prelates, when the sole managing of ecclesiastical affairs was committed to them. "I hope it was not so with the former Sabbath, which neither took original from custom, that people being not so forward to give God a day; nor required any command from the kings of Israel to confirm and ratify it. The Lord had spoken the word that he would have the seventh day from the world's creation to be a day of rest unto all his people; which said, there was no more to do but gladly to submit and obey his pleasure. But this was not done in our present business. The Lord's day had no such command that it should be sanctified, but was left plainly for God's people to pitch on this, or any other, for the public use. And being taken up amongst them, and made a day of meeting in the congregation for religious exercises, yet for three hundred years there was neither law to bind them to it, nor any rest from labor or from worldly business required upon it. And when it seemed good unto Christian princes, the nursing fathers of God's church, to lay restraint upon their people, yet at the first they were not general, but only thus that certain men, in certain places, should lay aside their ordinary and daily works, to attend God's service in the church; those whose employments were most toilsome and most repugnant to the true nature of a Sabbath, being allowed to follow and pursue their labors, because most necessary to the commonwealth." "And in the following times, when as the prince and prelate in their several places endeavored to restrain them from that also which formerly they had permitted, and interdicted almost any kinds of bodily labor upon that day, it was not brought about without much struggling and an opposition of the people; more than a thousand years being past, after Christ's ascension, before the Lord's day had attained that state in which now it standeth. And being brought into that state, wherein now it stands, it doth not stand so firmly and on such sure grounds but that those powers which raised it up, may take it lower if they please, yea, take it quite away as unto the time, and settle it on any other day as to them seems best."—History of the Sabbath, part ii, chap. iii, sec. 12. These remarks of Dr. Heylyn ought to make a deep impression upon every reader who keeps the first day as the Sabbath. Here we have a candid and truthful statement of the grounds of first-day observance. It is simply the customs, and traditions, and ordinances, of men, but not at all the ordinance of God, which enter into the framework of this institution. Dr. Heylyn thinks the men who built up this Sunday festival were pious men; and that the institution constructed by them was the Lord's day. Yet he frankly testifies that, as it owes its existence to the precepts of men, the very same hands that set it up are capable of taking it down altogether, or of simply transferring it to any other day which may suit them better. Dr. Heylyn has given us a truthful view of the persons by whom the so-called Lord's day was established among men. It was popes, councils, and self-styled Christian princes. How evident that it was the work of the great apostasy! The institution began with the apostasy; the two increased in strength together; and each of them stands upon the same foundation; viz., the traditions of men, which make void the commandments of God. J. N. A. SACRAMENTO CAMP-MEETING.
By Stephen N. Haskell
THE camp-meeting held in East Park, Sacramento, broke up Tuesday morning, Oct. 25. It continued twelve days, holding over two Sabbaths and first-days. The weather was fine and the attendance good. Sr. White's presence gave much courage to the hearts of our brethren, and her testimony was appreciated by all. At the commencement of the meetings the cool mornings were a little uncomfortable, but this was remedied by placing two large stoves in the tent, and in a few days the weather became warm and pleasant.488 There was preaching three times a day, most of the time, and thirty-five discourses were given. Of these eight were given by Sr. White, besides which, she gave testimony in many of the social meetings; notwithstanding this she came out of the meetings stronger than she was when they commenced. For this we felt to praise the Lord. Upon each Sabbath about seventy-five came forward for prayers, and of the thirty-two baptized many were the fruits of the camp-meeting effort. A goodly number of others took their stand upon the truth which were not baptized. Two ladies upon the first Sunday came sixteen miles to attend the meeting and became much interested. The following week they came again with other members of the family, a portion of whom remained over until Monday, were baptized, and joined the church. The interest manifested by the citizens of Sacramento was good. A strong desire was expressed that there should be a tent-meeting held in that city. The names of over twenty who expect to meet upon the Sabbath were taken, and Bro. and Sr. McClure, with Bro. Scott, remained to arrange for meetings and to visit and learn the extent of the interest. Our brethren showed a commendable zeal in subscribing means to remove the embarrassment from the Oakland and San Francisco meeting-houses. Without any public appeal, but by simply presenting the matter before some thirty of our brethren, the sum of $10,000 was pledged, enough to cover the indebtedness of the two houses, and about $1,000 was paid on the ground. This is as it should be. The Lord's house should be free from encumbrance. The tithes paid the Conference last year was sufficient to meet all Conference expenses, but our increase of laborers the coming year will require a large increase of means over last year. The prophet says, "Bring ye all the tithes into the store-house, that there may be meat in my house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall be room enough to receive it." These words are true, and if our brethren are faithful in this and other respects, with the six ordained ministers and ten licentiates and colporters, of whom nearly all will be active laborers in the field, we shall expect to see a harvest of souls this coming year such as California has never before witnessed in any one year. I trust it will be so. God works when we place ourselves in his providence where he can work. The book-sales at the stand showed an increasing desire on the part of our brethren, to read and inform themselves on present truth. They amounted to over $700. I know of no other Conference camp-meeting which has ever exceeded this unless it be that of Michigan—the largest in the country. There were two hundred and twelve subscribers obtained upon the ground for our periodicals. The distribution of ministerial labor suggested and thought to be advisable, was something as follows: Elders Briggs and Israel to visit Nevada City, Grass Valley, Newcastle, and that section of the country; Elders Van Horn and Healey and Bro. Hurley arrange for tent-meetings in Alameda; Eld. Rice return to Lakeport; Bro. and Sr. McClure and Bro. Scott remain for the present at Sacramento. Brethren Morrison and Brorsen labor in Tulare and Fresno counties and vicinity; Brethren Lamb and Benton return to Salinas where they have been laboring. Brethren Mitchell and Smith labor in the vicinity of Woodland as the providence of God opens the way, and Bro. Palmer continue in the ship-work. On the first Sunday of the meeting about three thousand were present from the city and surrounding country who paid good attention to the word spoken. On the second Sunday it was estimated that about six thousand were present. The quietness and good order of the meetings and the preaching were the common topic of the city. Arrangements are already in progress for a school on this coast. The preliminary steps were taken at the camp-meeting, and committees were appointed to seek a location, correspond with teachers, etc. The advantages of having a denominational school, where our children can have proper influences thrown around them, and where those about to enter the ministry can have a short course of study upon those subjects wherein they are most deficient, was discussed and appreciated by our brethren present. The Park Association granted the use of the grounds free, and the Street Railroad Company, when notified in season, furnished special cars to take our friends to the Park without charge. Our brethren returned to their homes greatly encouraged to press on in the work of present truth. S. N. HASKELL. IN his version of the New Testament, which he named "The Living Oracles," Alexander Campbell rendered Heb. 9:28, "without a sin-offering," instead of "without sin," as in the Authorized Version, or "apart from sin," as in the Revised Version. The "Diaglott" follows Mr. Campbell in its version, but in its translation follows the Greek—"without sin." Many of our correspondents quote it thus, but we have uniformly refused to print it so, and expect to continue in the refusal; so they need not take the trouble to make the change in their manuscripts. Paul did not so write it, and we have no assurance that he meant what he did not write. We are not opposed to inserting words in a text for which there is no exact equivalent in the original, when it is necessary to make good English or to give the true sense of the original. In this case no such necessity exists. To the contrary the text is marred by the addition. When Christ came to earth the first time, he came purposely to take sin upon him; as the text reads: "To bear the sins of many." But there is a limit to the time in which he will receive sins. While his priesthood continues he will still bear sin before his Father's throne, of course by virtue of his death. When the atonement is completed—when the last sin confessed is blotted out—he will forever separate himself from sin and sinners, and come the second time—not to call sinners to repentance and unto himself, but—to take vengeance on the impenitent. He will indeed come "without sin" for the salvation only of those "who look for him," or "who love his appearing." As Paul wrote it the text presents an important truth concerning the relation which Christ sustains to sinners at his first and second advents. It reveals the truth concerning the close of human probation prior to his second advent. The unauthorized change obscures this, substituting for a clear and important statement one to which may be given a quite different meaning. This is a sufficient reason for refusing to countenance the change for which no reason can be given. CAMP-MEETING AT WOODBINE, IOWA.
By George I. Butler
This meeting was held October 6-11. The attendance was much smaller than we anticipated, only sixty or seventy camping on the ground. The weather was somewhat unfavorable just before the meeting commenced, which doubtless hindered some. During the meeting the weather was very fine for the season, mild and pleasant, though it began and closed with rain. This part of the State does not supply very favorable groves, because of the scarcity of timber. Our location was reasonably pleasant. The ministers present were Eld. O. A. Olsen of Wisconsin, and Elders H. Nicola, C. A. Washburn, J. D. Mitchell, H. D. Hollenbeck, Jefferson Bartlett, and the writer. An excellent spirit prevailed. The preaching was attended by the Spirit of God, and reached the hearts of the people. Testimonies were given in the social meeting in rapid succession, and on several occasions, many present were in tears. Many confessed their backslidings, and their desire to return to God with all their heart. There was quite an attendance from the outside and an interest was manifested in what was said. Several took their stand upon the Sabbath. We can truthfully say the Lord met with us and greatly blessed the occasion to the good of those present. Many regrets were expressed that there had not been a greater turn-out on the part of those of our people who live in that section of the State. Such suffered a great loss. All went home greatly encouraged. Many solemn vows were made. We think the influence of this meeting will be felt on many hearts in time to come. CALIFORNIA CONFERENCE PROCEEDINGS.
The tenth annual session of the California State Conference of Seventh-day Adventists was held at the Sacramento camp-ground, Oct. 13-25, 1881. FIRST MEETING, OCT. 13, 5 P. M.
President in the chair. Opening prayer by Eld. W. M. Healey. Credentials presented by delegates as follows:— Fairview—Sarah Church, Amanda Munn; Healdsburg—Geo. W. Mills, F. V. Harmon; Lafayette—Mrs. W. Downey; Lemoore—J. M. Bond, Peter Scazighini; Lone Oak—Geo. W. Sain; Napa—W. G. Myers; Nevada City—O. J. Brackett; Oakland—John I. Tay, W. C. White, E. A. Chapman, E. J. Waggoner, J. W. Cronkrite, J. W. Gardner, C. H. Jones, W. N. Glenn; Petaluma—T. M. Chapman; Red Bluff—D. S. Hemstreet; San Francisco—M. C. Israel, Joseph Feiger, Andrew Brorsen, E. A. Stockton, H. C. Palmer; Santa Rosa—John Morrison, Isaac Morrison, J. G. Hurley, J. H. Thorpe; San Pasqual—Eld. W. M. Healey; St. Helena—James Creamer, E. J. Church, G. R. Drew; Vacaville—Wm. Butcher, M. Swayze; Woodland—Wm. Saunders, A. B. Griggs, Alfred Mason: Eld. E. A. Briggs was received to represent the church at Gilroy. Eight other companies were received into the Conference, five of which have been raised up during the past year. Delegates were accepted to represent them as follows:— Arbuckle—F. H. Adams; Chico—Luella Hale; Los Angeles—Eld. W. M. Healey; Lakeport—W. P. Burke; Newcastle—Mrs. M. Rickey; Salinas—A. D. Benton; Orland and Riceville—Eld. E. A. Briggs; Placerville—Mrs. E. Williams. By vote of the Conference, all members in good standing were invited to take part in all its deliberations. Minutes of the last session of the Conference were read and approved. The following committees were appointed:— On Nominations, Wm. Saunders, James Creamer, J. E. Yoakum; On Resolutions, W. M. Healey, E. J. Waggoner, Wm. Saunders; On Credentials and Licenses, Eld. J. H. Waggoner, W. C. White, M. C. Israel; On Auditing, James Creamer, W. C. White, J. E. Yoakum, Wm. Saunders, M. J. Church, Geo. W. Mills. The president then called attention to the growth of the cause on this coast, the need of labor among the churches and companies raised up, and the scarcity of efficient men to take charge of the work in the various Conferences, also the need of our praying unto God that he will give us an outpouring of his spirit, and raise up laborers in his vineyard. It was suggested that the Nominating Committee take into consideration the advisability of having officers who can spend their entire time in the State. Adjourned to call of the president. SECOND MEETING, OCT. 14, 10:30 A. M.
Prayer by Eld. J. H. Waggoner. Minutes of last meeting were read and approved. Reports of labor were then given. Eld. Healey, Brn. Hurley and McClure, gave quite an interesting history of the work in Los Angeles, showing that a church of thirty members has been organized, and quite a number of others are keeping the Sabbath. A house of worship worth about $3,000 has been erected and all paid for except $1,200, and $700 of this has been provided for; the remaining $500 will not be due for two years. Eld. E. A. Briggs gave a brief account of the work at Newcastle, Orland, and Riceville. Twenty-one have embraced the truth at these places.489 Brn. A. D. Benton and Frank Lamb gave an interesting account of the work at Salinas and neighborhood, where twenty-three have embraced present truth through missionary efforts. The work begun by visiting and caring for the sick, where access was gained to the hearts of the patient and family and others who came to visit them, who were kindly instructed in the principles of health reform, and induced to sign the Teetotal temperance pledge; and through conversation and furnishing reading matter as opportunity offered, with some public speaking, the above very satisfactory results have been obtained. Elders Israel and Waggoner spoke, commending the work done by these brethren, showing what can be done by the faithful colporter, and our need of others who will connect with God and give themselves likewise to the work. Bro. Isaac Morrison gave a brief account of his labors for the past year, showing a number that have embraced the truth where he has labored. The work performed at Lakeport and vicinity was presented before the Conference, showing a company of about fifteen Sabbath-keepers who will hold regular meetings. Adjourned to call of the president. THIRD MEETING, OCT. 18, 5 P. M.
Prayer by Eld. M. C. Israel. Remarks were made by the president to the point of colporter work preceding, and in connection with, tent-meetings. Some instances were related that were very marked for good in bringing souls into the truth. The wants of the cause in different parts of the Conference were presented; Bro. Myers spoke for the Napa church, pressing the need of a series of meetings there. Bro. Saunders for Woodland. Some interest there especially of late. Thinks ministers have not stayed long enough when they came. Bro. Hurley spoke for Santa Rosa. Church needs reviving spiritually. Bro. Chapman for Petaluma. The church needs help and thought it would be appreciated. Bro. Bond for Lemoore. Thinks a course of lectures would be beneficial. Church is in a very good condition. Bro. Hemstreet spoke for Red Bluff. Several school districts are open, and favorable for meetings. Bro. Harmon for Healdsburg. Eld. Waggoner for Oakland, Alameda, San Francisco, and Stockton. All need labor, but where are the laborers? Each church must besiege the throne of Grace for help, and then help will come. Eld. Waggoner read a letter from Bro. Wm. Harmon, asking help for Nevada. Bro. Shannon of Reno, added his testimony for help. Chairman of Committee on Resolutions reported as follows:—
1. WHEREAS, God in his mercy has spared us to meet again in our annual camp-meeting, and has greatly blessed our labors in the year past,
Resolved, That we offer to him our gratitude and praise, and promise by his grace assisting us to live nearer to him in the future than we have in the past.
2. WHEREAS, the providence of God has again brought Sr. White into our midst, and, WHEREAS, since she last met with us, she has passed through deep affliction, in the death of her husband, therefore,
Resolved, That we tender to her our heartfelt sympathy, and hereby express our gratitude to God for the timely instruction and warning which she has given us.
3 WHEREAS, there is a natural inclination to conform to the customs of the fashionable world, in matters of dress, and as such customs are in opposition to the simplicity of the gospel, therefore,
Resolved, That we recommend to our people to dress as becomes Christians, conforming to the directions in 1 Tim. 2:9, 10, and 1 Pet. 3:3, 4.
Resolved, That we invite Eld. I. D. Van Horn to remain in our Conference and labor in the ministry for the coming year. Remarks on No. 3 were made by Elds. Haskell, Waggoner, and others. All were passed by a unanimous vote. Resolutions 2 and 3 were also favored by a rising vote of the congregation. FOURTH MEETING, OCT. 20, 5 P. M.
Prayer by W. M. Healey. Minutes of last two meetings were read and approved. The following resolution was presented:— Resolved, That we recognize the hand of God in establishing the English Mission; that we feel a deep interest in that work, and deeply sympathize with Elder Loughborough and his associates, in their labor, and remember with gratitude his labors in this State; and if God in his providence shall ever relieve him from that field, we invite him to return to this Conference. Remarks were made by Elder Waggoner heartily indorsing the resolution, and speaking of the difficulties attending the establishment of a new mission; and expressing his heartfelt interest and sympathy also for our beloved brother J. N. Andrews, in his mission, also mentioning letters from Elder Loughborough expressing his firm conviction and assurance of the hand of the Lord being in the establishment of that mission, and its bright prospects ahead. Elder Waggoner presented the following resolutions, which, with the above were unanimously adopted.
Resolved, That this Conference heartily indorse the action of the brethren in reference to establishing a school in California; that we promise to do all in our power to aid in this enterprise.
Resolved, That as believers in the Third Angel's Message, we bow in affliction to the providence which has taken from us Elder James White; that we cherish his memory as one to whom the Lord gave a large part in this sacred work; and that we hereby extend to the bereaved family our earnest Christian sympathy. Appropriate remarks were made upon this resolution by Elders Waggoner and Haskell, referring to the position he held in this work from the first, his manifest devotion to the cause, and the great loss sustained by his death. As a tribute to his memory it was stated that those who were best acquainted with him, are those who have felt his death most keenly. Committee on Credentials and Licenses reported as follows: For Credentials, Elders J. N. Loughborough, W. M. Healey, J. D. Rice, M. C. Israel, E. A. Briggs, J. H. Waggoner; for licenses, Isaac Morrison, W. C. Grainger, W. C. White, E. J. Waggoner, J. G. Hurley, N. C. McClure, Andrew Brorsen, Frank Lamb, A. D. Benton, C. H. Jones; for Colporter's license, L. A. Scott, H. C. Palmer, W. W. Smith, Mark Mitchel, Sr. F. L. McClure. Credentials and licenses were granted as recommended. In regard to licenses Elder Haskell said that they who received them were not necessarily entitled to draw means from the Conference; they should set their mark high and press to it. It is not our natural talents that fit us for God's work, but it is by the Spirit of God, coupled with meekness and consecration on our part. Elder Healey added his testimony to the advisability of some of our sisters engaging in this work. FIFTH MEETING, OCT. 24, 4 P. M.
Prayer by Elder I. D. Van Horn. Minutes of the last meeting read and approved. Elder Haskell spoke of the duty of bringing all the tithes into the treasury, that the ministry be not crippled, nor the providence of God hindered in sending forth laborers into his vineyard. Committee on Resolutions presented the following:—
WHEREAS, the tithing system is the Bible plan for the support of the ministry; and, as we desire and expect an increase of ministerial help, we shall require additional means; therefore,
Resolved, That we will do what we can toward procuring a full tithe from all, and have the same paid promptly to the Treasurer of the church, that it may be deposited with the State Treasurer, to be used only for the advancement of the cause.
Resolved, That we appreciate the favors of the different lines of public travel which have shown us favors, among which we specially mention the Sacramento City Street R. R. Company and the San Francisco and North Pacific Railroad.
Resolved, That we return thanks to the East Park Association of Sacramento for their kindness in giving us the use of their picnic grounds for our camp-meeting. Unanimously adopted. Elder Waggoner moved that we offer thanks to the daily papers of Sacramento, the Bee and the Record-Union, for their courtesy in giving such full and respectful reports of our meetings. Carried. The Nominating Committee reported as follows:—
For President, Eld. S. N. Haskell; for Secretary, Barbara C. Stickney; for Treasurer, E. A. Chapman. Members of the Conference Committee in addition to the president, John Morrison, Eld. M. C. Israel; for Camp-meeting Committee, G. D. Hager, Fred Harmon, and N. C. McClure; for School Committee, W. C. White, J. H. Waggoner, M. J. Church, Wm. Butcher, T. M. Chapman, Wm. Saunders, and John Morrison. The Treasurer's report was then read, showing the amount of tithe paid into the Conference by the different churches for the past year. A full statement of its financial workings for this time is as follows: Receipts from tithes, donations, etc., $9494.17. Expenses including payment of ministers, $7909.80. After paying the tithe to the General Conference, and other outstanding bills, for tents etc., there will still be sufficient left to begin immediate operations in the field without embarrassment. And if our brethren will all return the tithes promptly and faithfully into the treasury, our Conference need not be embarrassed in supporting our increased force of workers. God will bless us according to our faith and faithfulness. Eld. S. N. Haskell, W. C. White, and Wm. Saunders, were elected delegates to the General Conference to be held in Battle Creek, Mich., Dec. 1, 1881. The Conference having completed its labors adjourned sine die.
S. N. HASKELL, Pres.
J. D. RICE, Sec. THE Lenox Library, in New York City, contains a magnificent copy of the Mazarin Bible, printed in Metz, by Guttenberg, in 1455. It is the first book printed from movable types, and yet, strange to say, it is one of the noblest monuments of the "art preservative of all arts" in existence. There are only two copies of this Bible on this continent, the other being owned by the heirs of the late George Brenley, of Hartford, Conn. The last copies sold at the Pekins sale, London, June 6, 1873, brought $17,000 for the one printed in vellum, and $13,550 for the one on paper. INDIANA CAMP-MEETING.
By Stephen Haskell Lane
THIS meeting was held according to appointment Sept. 21-27, 1881, at Marion, Grant county. The location was a desirable one, being a grove of second-growth maple, one mile only from the center of the city of Marion, with its four thousand inhabitants. The ground was nicely prepared, and, with its well of living water, afforded all that is necessary to a first-class ground. There were thirty-seven family and church tents on the ground, in which were camped three hundred and sixty Sabbath-keepers. The meeting commenced on the day and hour appointed, and the majority of all who attended the meeting were present at the first service, and remained until the last sermon was preached and prayer offered. The business sessions of the Conference, Tract Society, Health and Temperance Association, and Sabbath-school Society, all passed off quietly and harmoniously; officers were elected, and all seemed to be inspired anew with zeal and energy to carry on the work during the year to come. The devotional exercises were solemn and impressive. The preaching was of a practical nature, with the exception of two discourses given on first day, when nearly two thousand were present not of our faith. The ministers were all present belonging to the Conference. All took part in the preaching, which gave much better satisfaction than would have been given had the speaking been done by two or three of the more able speakers. Eld. Corliss, who was sent to aid us by the General Conference, did much to add to the interest of the meeting; and all of his sermons, and of others, seemed to be blessed of the Lord. The social meetings were truly feasts to the soul. Sometimes as many as three or four would stand up to speak at once. At one meeting, one hundred and twenty-seven spoke in less than half an hour. The order and quiet on the ground were complete. A holy quiet seemed to pervade the ground from the first to the last. Not a murmur or a complaint was heard; and when the parting meeting came many said, as the tears were falling, "This is one of the best meetings I ever enjoyed. To the Lord be all the praise."
S. H. LANE. If rich, be not too joyful in having; too solicitous in keeping; too anxious in increasing; nor too sorrowful in losing. THE California Conference of Seventh-day Adventists in session at their annual camp-meeting at East Park, Sacramento, October 20, 1881, voted to start a school in this State, and elected the following-named persons as a School Board: W. C. White and J. H. Waggoner, of Oakland; Wm. Butcher, of Vacaville; M. J. Church, of Fresno; T. M. Chapman, of Petaluma; John Morrison, of Santa Rosa; and Wm. Saunders, of Woodland. The Board organized by electing W. C. White President, Wm. Saunders, Secretary, and T. M. Chapman, Treasurer. A committee was chosen on Teachers and Course of Study, consisting of W. C. White, J. H. Waggoner, and Wm. Saunders. A Finance Committee was also elected, whose duty it will be to procure furniture, select a suitable building at some eligible point in the State, and make arrangements to start the school as soon as possible. The Conference Committee was invited by a unanimous vote to meet with the Board and cooperate with it for the advancement of the school. All ministers in the Conference were authorized and requested to act as special agents to procure scholars, and work up the general interests of the school. Board adjourned to meet at call of the Chair. T. AND. M. SOCIETY—TREASURER'S REPORT.
By B. C. STICKNEY
IN the report of the annual session of the Cal. T. and M. Society last week, the report of labor for the quarter ending Oct. 1, was inserted in place of the treasurer's yearly report, which is as follows:— Cash on Hand, Sep. 23, 1881, $607.40
Received on Account, 4417.09
“ “ Tent Fund, 172.60
“ “ Reserve, “ 2398.00
“ “ SIGNS to England, 133.75
“ “ Gen. T. and M. S. 195.00
“ “ Spanish Mission. 111.00—$8,034.84.
Paid SIGNS Office, $3020.47
“ Review and Herald, 880.24
“ Incidentals, 66.90
“ Seaman’s Mission, 1105.50
“ Tent Fund, 184.60
“ Gen. T. and M. S. 195.00
Cash on Hand and on Deposit, 2582.13—$8,034.84. THE CHRISTIAN "GIVING UP."
It is a pitiful thing to see a young disciple going about and asking everybody how much he must “give up” in order to be a Christian. Unfortunately many of those who take it upon themselves to instruct him, give him the same impression of Christian discipleship, that it consists chiefly of giving up things that one likes and finds pleasure in. But a man in solitary confinement might as well talk about what he must “give up” if he is pardoned out of prison, or a patient in consumption about what he must “give up” in order to get well. The prisoner must give up his fetters, and the invalid his pains and his weakness—these are the main things to be sacrificed. It is true that the one has the privilege of living without work, and the other the privilege of lying a-bed all day; these are privileges that must be relinquished no doubt. And so there are certain sacrifices to be made by him who enters upon the Christian life, but they are “not worthy to be compared” with the liberty and dignity and joy into which the Christian life introduces us; and to put the emphasis on this negative side of the Christian experience, as so many are inclined to do, is a great mistake. It is the duty of every person to be cheerful. A gloomy Christian is a dishonor to the religion he professes. We are none of us alone in the world as regards trouble or sorrow, but each must make the best of things and go forward. A young lawyer who used to be very sensitive, said to us once, “I have ceased to be thin-skinned. It doesn’t produce happiness.” We say then to our readers: Court the sunshine. Make kinship with the flowers as they come. Don’t be wondering what people say about you, but do your duty, and have a kindness in your heart that shows itself in your face.—Selected.