Earlier text: Thoughts on Daniel--Chapter XISouthern California Camp-Meeting.
THIS meeting is located in the village of Hanford. There is no shade on the ground; not so much as one tree. A grove of young trees joins our ground on the north, which defends us from the strong north-west winds which prevail here. The weather is unusually cool for this time of year, so that we do not miss the shade as much as we would otherwise. A meeting was held Wednesday evening. Eld. Van Horn spoke to those present. The work of preparation continued over Thursday. The meeting, proper, commenced that evening—sermon by Eld. Waggoner on second letter of Peter, first part. At the 9 o'clock meeting Friday morning Sister White gave some excellent instructions on health reform, how to live on the camp-ground, and how to prepare for the Sabbath, and how to live on the Sabbath. At 10:30 Elder Van Horn preached on the Dispensation of the Spirit, showing that the prophecy of Joel, quoted by Peter in Acts 2, covers the whole dispensation. Elder Waggoner spoke in the afternoon from 1 Peter 4:7. "The end of all things is at hand; be ye therefore sober and watch unto prayer." In the evening Mrs. White spoke on Rev. 7, specially on the tribulation of the saints, and their washing their robes. This was the first large congregation of the meeting, and the sermon was solemn and impressive. A "sand storm" on the plain made this day somewhat unpleasant, but the grove to the north of the camp shielded us from its severity.223 Sabbath morning, May 6, opened clear and fair. The early meeting was well attended. At 9 the Sabbath-school convened. All the preachers acted as teachers. There were 140 members of the school, and considering the size of the meeting, and the lack of opportunity for preparation, the school was very good. All were interested. At 10:30, Elder Waggoner spoke on Rom. 13:8-13. Specially in reference to "knowing the time" and our duty in reference thereto. In the afternoon Sister White spoke on Isa. 58. This was a plain presentation of important life duties. In answer to a call at the close of the discourse, a large part of the congregation came forward to signify their desire to renew their covenant with God, and to get their spirits refreshed, and to be fitted up for the work. Many feeling confessions were made. This was a good move for the early part of the meeting. In the evening Eld. Van Horn spoke on Titus 1:14,—the "commandments of men, that turn from the truth;" showing how prone are men to follow tradition, and that traditions always stand in the way of reform. Sunday was another windy day. The "sand storm" was worse than that of Friday. We do not know but we should become so accustomed to these storms, if we lived on these plains that we could endure them with complacency, but our present preference would be an Iowa snow storm. The 9 o'clock meeting was occupied with the reading of Elder Haskell's article on the "Institutions on the Pacific Coast," found in this paper, and remarks by Elder Waggoner on the rise of our various institutions, both east and west, how they are held and how managed. These reminiscences of the progress of the work in early days were very interesting to the friends here. At 10:30 Elder Van Horn preached on Rev. 13, identifying the United States as the power symbolized by the two-horned beast. This was preparatory to a discourse to be given on the image of the beast, and the enforcement of Sunday. In the afternoon Sister White spoke, by appointment, on temperance. The Spirit of the Lord helped mightily in this discourse. It was a strong appeal to parents in the training and raising of children, and to all cultivate self-denial. No description can do justice to it. She appointed to speak on the same subject next Sunday afternoon. The congregation was quite large, and deeply interested. It would have been much larger had not the traveling been so disagreeable by reason of the sand in the atmosphere. In the evening the congregation was largest yet had in this meeting, and all gave close attention to Elder Waggoner, who presented the prophecies and the Sabbath. The discourse embraced three prominent points: The image to the beast; the claims of the Sabbath of the Lord, given in the fourth commandment; and the claims of the Sunday, or, so-called "Christian Sabbath." He had more than usual freedom in speaking, and the clear argument—the plainness of the truth—made a deep impression on the audience. Monday morning at 9 o'clock Elder Waggoner led a Bible Class, on the subject of the image of the beast and the Sabbath. It was decided to turn the morning meetings into Bible Classes, the subjects to be those of the sermons of the preceding day, the limited number in attendance not warranting so many social meetings as were indicated by the "Rules." At 10:30, Elder W. presented the instructions of the Scriptures on the duties of Elders, and of the churches in reference to them. Sister White followed in remarks on the same. After which Bro. G. W. Hutchings was ordained Elder of the Burr Valley Church, the members of that church all being present. Prayer by Elder Waggoner; charge by Elder Van Horn. The afternoon meeting was devoted to the subject of our school in Healdsburg. Sister White spoke on the necessity of a school, and the manner of school which is needed. She gave faithful admonitions to parents, and most solemn warnings concerning the condition of the children and of the dangers to which they are exposed. Bro. W. C. White gave an account of the work of the committee in locating the school, and purchasing the property in Healdsburg. He had a couple of large photographs of the building, which gave greater interest to his remarks. The brethren were not only well satisfied with the action of the committee, but surprised that such a property was obtained at so small a price. Without any urging the sum of $1,730 was subscribed for the school, to be paid this summer, or before the first of October. In the evening Bro. Van Horn spoke on the Three Messages of Rev. 14. It was decided to give the prominent points of our faith in this meeting, not only for the benefit of strangers, but for the instruction of our own people, who so seldom enjoy the privilege of hearing preaching. Tuesday morning dawned upon us clear and beautiful, with no signs of wind or dust, but indications of coming hot weather. The Bible class on the subject of the Messages, was a profitable exercise, correcting many errors which had obtained in the minds of many in the churches. At 10:30, Elder Van Horn spoke on Witnessing for God, Isa. 43:8-13, in life as well as in word. In the afternoon (Tuesday) Sister White spoke on the health reform, hygienic living and cooking, and the responsibility of parents to train and educate their children, etc. Some remarks were made concerning the Health Retreat, its location, and what has already been done toward its opening as a health retreat. The action of the meeting in Oakland being read (as published in the Signs of April 27), the meeting resolved, by a rising vote, to indorse the resolutions there adopted. No call was made for money, but brethren privately subscribed stock to the amount of $340. In the evening Eld. Waggoner preached on the subject of the Sanctuary and its cleansing. The Bible Class on this subject on Wednesday morning was one of great interest. Many important truths were brought out, and made plain to the class. At 10:30, Wednesday, Elder Waggoner spoke on the subject of Health from a Bible stand-point. The promises of God were considered, and the relation of the healing of diseases and forgiving of sins, in the gospel, was pointed out. The object was to show the importance of the Health Reform, as a Christian duty. A Tract and Missionary meeting was appointed for the afternoon, but was postponed, and Elder Van Horn spoke on Matt. 18, on the duty of church members to each other, in the treatment of offenders, and the cultivation of a spirit of brotherly kindness. In the evening he spoke again on Matt. 24, with especial reference to the signs of the Lord's coming. Thursday, 9 A. M., Bible Class on the subject of last evening's discourse, led by Elder Van Horn. At 10:30, Elder Waggoner preached on 2 Peter 1:10, showing the danger of presumption, and the necessity of vigilant and continued efforts, to be accepted finally. Many texts were read to prove the positions taken, and pointed illustrations were used to enforce them. The T. and M. meeting was held in the afternoon. Elder Boyd, late from Nebraska, made remarks, questions were asked and answered, and the subject of missionary work was considered. Remarks on the present time, and the opportunity for the circulation of Sabbath literature presented by the agitation of the Sunday question, with the duty to improve the opening so providentially offered, were made by Sister White and Elder Waggoner. A meeting of the officers of the various societies present was appointed, to consider some matters to be presented to another full meeting. In the evening Elder Boyd preached on John 3:3, with especial reference to conversion and the work of perfecting Christian characters—the "first-fruits of the Spirit" in the church of God. Friday, 9 A. M., the Bible Class was led by Elder Waggoner. Subject, 2 Peter 2:10, sermon on which was preached the morning previous. This was the most interesting class exercise yet held. After the questions by the leader, many questions were asked by the class, the consideration of which was evidently profitable to all. At 10:30, Elder Van Horn preached on the Mission of Christ. Heb. 2:14, etc. It was a general presentation of the object or work of Christ and the gospel. In the afternoon a Sabbath-school meeting was held. Not, however, for the transaction of business, as the State Association meets at our general camp-meeting. Mrs. White spoke at some length on the duties of teachers and parents in regard to the Sabbath-school and the proper use of the Sabbath—how to care for the children on the Sabbath, to interest and instruct them, so that the Sabbath shall be a delight to them and not a weariness. Remarks were also made by Eld. Waggoner and W. C. White. In the evening Sister White spoke on 1 John 3:1, giving special prominence to the important consideration that such wondrous love as the Father has bestowed upon man calls for a return of love, manifested in perfect obedience to the divine requirements. It was a forcible presentation of the claims of the commandments of God. At the meeting Sabbath morning at 5:30, Bro. Buckner was ordained Elder of the Lemoore church. At 9 was the Sabbath-school. Bro. White, profiting by his experience at camp-meetings, is taking some steps to secure uniformity in the lessons of the primary classes in Sabbath-schools at camp-meetings, without which "general exercises," in those classes are about impossible. At 10:30 Bro. Boyd preached on John 21:21, 22, the subject being that of unquestioning obedience. In the afternoon, at 2:30, Elder Van Horn preached on 1 Cor. 15:29, on the resurrection and the gospel duty related thereto, baptism. At the 5 o'clock meeting quite a number signified their desire for baptism, which was appointed for the day following. In the evening Elder Waggoner spoke on Rev. 14:12, first part of the verse: "Here is the patience of the saints," being a part of the message of the "Third Angel" of that chapter. The congregation was quite large, and all listened with very close attention. Sunday was a good day in the camp. Sister White addressed the early meeting, to good effect. At 9 o'clock the candidates for baptism were examined, seventeen coming forward. At 10:30 Eld. Van Horn spoke on the subject of the Two Covenants, reading the eighth chapter to the Hebrews. At the close of this discourse baptism was administered in the grove, a few rods from the camp. In the afternoon Sister White spoke on 1 Cor. 9:27, "But I keep my body under," etc., the subject being temperance. She spoke an hour with freedom, and the interest was excellent. Pledges were again circulated, but the number of names obtained was not reported to us. We will publish it next week. She spoke on a branch of the same subject in the evening, from 2 Cor. 6:15-18. At this time there was present the largest congregation of the entire meeting, and Sister White had a good time in speaking, and the interest still increasing. And so closed the meeting, in a manner very gratifying to the laborers and all friends of the good work. There being no paper last week, and the camp-meeting holding over ten days, it becomes necessary to give the entire report in this paper. We are therefore able to give only a mere summary of the proceedings of the meetings, a kind of best journal kept on the ground. In addition we can say that the social meetings were all good. From the time of the movement on the first Sabbath afternoon, the spiritual interest seemed to rise continuously. Sister White addressed some of the social meetings, in which some said the remarks were more instructive than a whole sermon. Another interesting feature of the meeting was the Bible Classes. These were so conducted as to make the lessons practical, to fix on the minds the facts presented in the sermons, and to enlarge the knowledge of the subjects by answering questions. Some of them were specially blessed to the good of the brethren and sisters. And still another feature was that of the meetings for the children and youth. The number of these was not so large as it should have been, but they were important, and the children asked for more after it was found impossible to hold more. We think the instruction given to the children, and to parents and church members, in regard to their duty to children who profess the faith, led some of the young to request baptism. In all respects we have reason to believe the influence of the meeting was good. On the churches, by enlightening the minds of the members, more deeply impressing upon them the importance of the truth, and of the present opportunities for work in the cause. On the community, by giving them better ideas of our message and the Sabbath reform. The truth was once partially presented in Hanford, but the influence of the meetings for good was destroyed by the harsh and uncourteous manner of the one presenting it. We take this occasion to express our thanks to the editor of the Hanford Journal, with whom we formed a pleasant acquaintance, for his cheerful willingness to accommodate us by every means in his power. We had not opportunity to become acquainted with the editor of the Delta. Several visits we wished, and indeed intended to make, but were prevented by our much work, both for the meeting and preparing for the present number of the SIGNS. The labors of Sister White in this meeting were very highly appreciated. Her labors were truly abundant, as she wrote in every spare moment, and yet was sustained in her public speaking in a manner, or to an extent, highly gratifying to all who were permitted to hear her. Greater responsibilities rest upon the churches of Fresno and Tulare counties than ever rested upon them before. May God bless them with increased faithfulness, and make the coming year one of great success to his sacred work in that valley. The Immortality of the Soul.
THE word "soul," in the Old Testament, is given as a translation of the Hebrew word, neh-phesh. This word is used at the very commencement of the revelation which God made to man. It is spoken concerning the work of creation. It is used four times in Gen. 1, namely, in verses 20, 21, 24, and 30. In all these instances it refers to the lower animals, and is connected with a word which signifies life, or living. These words together are rendered "life," in verses 20 and 30—margin, soul, and living soul. "Life" is, of course, only a partial translation of the two words. In verses 21 and 24 they are rendered "living creature." The reader will notice that the margin of verse 20 is partially, and of verse 30, entirely, like the rendering of chapter 2:7, where the creation of man is described. Man and the lower animals are, in the record of Genesis, called "living souls." This is often overlooked by the reader of the English, who hastily concludes that the phrase, "living soul," is applied to man alone. On this, Professor Bush remarked:— "It is an important fact, which is necessarily lost sight of by the mere English reader, that precisely the same language is employed in reference to the creation of man and of beasts. They were both made psuchai zosai, living souls. Whatever be the intrinsic nature of the psychical principle, both share it in common—a fact from which some have inferred that beasts are as immortal as man, and others, that man is as mortal as beasts."—Scriptural Psychology, p. 28. Gesenius says, and he is not alone in the statement, that the word rendered "living" in these passages, is not an adjective, but a noun; and this indicates that the word neh-phesh is in the construct, or genitive form, and a literal translation would be, "a soul of life." However, it could hardly be rendered better into the English than it is in the words "living soul." The two words—soul and life—are used together in the first six instances of the occurrence of neh-phesh, soul, and frequently afterwards. So closely were they associated, that in time they came to be used one for the other. Yet they were not, and are not, synonymous. Prof. Bush evidently erred when he wrote the following words:— "The verbal distinction of life and soul, so familiar to us, is not known in the Hebrew."—Scrip. Psych., p. 108. We say he evidently erred, and will give reasons why the error of his statement is evident to us:— 1. The fact that the two words are so frequently used together, is disproof of his assertion. If the two words, soul and life, are identical; if there is no distinction between the two, then one of them is redundant in all instances where they occur in connection, and the expression, "living soul," is a useless tautology. 2. In some cases of the use of the word soul, or neh-phesh, the idea of life is not only entirely absent, but directly negatived, as where it is used for the dead,—literally, a dead soul. If a living life, or a soul of soul, would be a senseless tautology, a dead life would be a solecism for which no excuse could be found in any language. Yet both would be allowable if the above-quoted assertion of Prof. Bush were correct. 3. Life is of different kinds, but the word "soul" is not applied—may not be applied—to all kinds of life. Hence the distinction must exist which Prof. B. says does not exist. There is vegetable life as well as animal life. We speak of a live tree and a dead tree with as much propriety as of a live horse and a dead horse, or a live man and a dead man. But soul is not used in reference to vegetable life; while it is used in reference to all grades of animal life. Dr. Clarke, on Gen. 1:21, comments thus:— "Nepheš chaiyah; a general term to express all creatures endued with animal life, in any of its infinitely varied gradations, from the half-reasoning elephant down to the stupid potto, or lower still, to the polype, which seems equally to share the vegetable and animal life." But it applies to the polype because it partakes of animal life, and not at all because it partakes of vegetable life. Vegetables have organizations and life as truly as have animals; and philosophers assert that they are built up in the same manner, by the same bioplastic action. The herbage was made "yielding seed after its kind," as truly as animals produce after their kind. But "the neh-phesh of the flesh is in the blood," Lev. 17:11, and others; neh-phesh, or soul, is properly predicated of creatures having blood, or animal life, in distinction from all things which have life without blood, or vegetable life. These reasons appear, to us, to be very conclusive that a plain distinction exists, and has existed from the first record of a revelation to man, between life and soul. The expression above commented upon by Clarke, neh-phesh chai-yah, translated "living soul," and which Clarke says is used to express all grades of animal life, even "down to the stupid potto," is the same that is used in the account of the creation of man, in Gen. 2:7. From this last text, most unwarrantable conclusions have been drawn in reference to the constitution or nature of man. That such conclusions have been drawn from Gen. 2:7, is owing, probably, to the fact stated by Prof. Bush, that our common translation hides from "the mere English reader" "that precisely the same language is employed in reference to the creation of man and of beasts." Yet, and we are sorry that it can be said, there are many writers and speakers who know the fact stated by Prof. Bush, who presume upon the ignorance of their readers and hearers, and confirm them in their ignorance and error by giving them to understand that a distinction in the record exists which does not exist. Such incur an awful responsibility in thus perverting the Scriptures, concealing that which is revealed, and teaching for the word of God that which is not revealed. No one ever labored more zealously than Prof. Bush to prove that such a distinction really exists in the nature of different orders of animals created in and of the earth. Yet he was honest in his statements concerning the record in Genesis. Thus in his "Notes," on Gen. 2:7, he says:— "The phrase living soul is, in the foregoing narrative, repeatedly applied to the inferior orders of animals, which are not considered to be possessed of a 'soul' in the sense in which that term is applied to man. It would seem to mean the same, therefore, when spoken of man, that it does when spoken of beasts, viz.: an animated being, a creature possessed of life and sensation, and capable of performing all the physical functions by which animals are distinguished, as eating, drinking, walking, &c. . . . Indeed, it may be remarked that the Scriptures generally afford much less explicit evidence of the existence of a sentient immaterial principle in man, capable of living and acting separate from the body, than is usually supposed." This is a fair statement of the case. There is, in fact, no explicit evidence of the existence of any immortal principle or soul in man; the popular idea is founded on inference or conjecture, or tradition. These traditions are fastened upon the Bible by arguing altogether from some secondary meaning of the word soul, and entirely overlooking the primary and usual meaning. Institutions on the Pacific Coast.
By Stephen N. Haskell
No higher honor can be conferred upon the human race, than to be connected with the work of God. It is a condescension on the part of the Creator to thus connect man with himself. But on the part of man, it is a great exaltation. A great exaltation, indeed, to be lifted above his fallen condition, united with the unfallen angels, and with the author and finisher of our faith, our Creator, Preserver, and constant Benefactor. The institutions that God has established here on the earth to forward his work, are means whereby we can co-operate with him in the salvation of souls. When we exert our influence for the upholding of these institutions, we are supporting the cause of Christ. The people of California have been highly favored by having, in the providence of God, the publishing association established among them. While in the East there is a large publishing interest, supported by over twenty conferences, numbering from five hundred to over three thousand members to each, we have in California a large publishing interest supported principally by one Conference of about one thousand members. The less the number that support the cause, the greater must be the sacrifice; but the greater the sacrifice the greater will be the reward, and the more we may expect the blessing of God. He will be pleased to have his people on the Pacific Coast have all the advantages in preparing to meet the Saviour that any people in the world can have; and for this reason his providence is leading out in the establishment of a school, and health institute, where the sick224 can be treated according to the principles of God's laws. With these three, you have all the advantages which can be offered any people in respect to such institutions. But in order that these institutions may prosper, and the salvation of God be seen, some things are absolutely necessary. First, devotion on the part of the people. We do not expect, when we say this, that we shall ever see the time this side the kingdom of God, when every individual professing the name of Christ will possess that devotion which God can accept in the fullest sense. But God has never left his people destitute of men and women who can give the trumpet a certain sound in leading out in his work. Such persons you have in your midst, and God requires that devotion to his service on the part of his people by which, in the advance steps which they are taking, a strong and united front will be presented to the world. Secondly, it is necessary that there should be promptness on the part of those who have means to support these institutions. This will require great sacrifices. There must be a conformity to the work itself. Business interests will be interfered with; personal plans will have to be sacrificed. There are men in your midst who have means, and many will feel that they ought to lift largely; but it is often the case that such individuals, even when the voice of Providence calls them as distinctly as the Saviour called the young man, the rich ruler, to sell what he had, take up his cross and follow him, turn away sorrowfully as he did. If such men could hear and understand the voice of God's providence in the demand for means in the financial upbuilding of these institutions, so as to return to God the talents he has intrusted to them, great would be their reward in the kingdom of Heaven. But while a few such men may possibly, like Joseph of Arimathea, use their influence in a crisis like the present, the burden of sustaining the cause financially will come on men of less means and ability. This is as it was in the days of our Saviour. There was Nicodemus who finally gave his heart to God, and there was Zaccheus, a rich man, who divided his wealth and gave half of his goods to feed the poor, and four-fold to those from whom he had taken by false accusation. These were grand, noble exceptions to the general rule. There were men possessing less means who sold all that they had and brought their money and laid it at the apostles' feet. We do not say that God requires men to do this at the present juncture in the message, neither do we say that God would not accept such a sacrifice, were it made at the present time. But in either case, the cause of Christ should be dearer to us than our worldly interests, our pleasant homes, our everything. There will be great sacrifices to be made if you go forward and carry out the plans which have been laid for the prosperity of the cause on the Pacific Coast. It is therefore essential that there be union of sentiment and action in these things, if you would see the work of God prosper. Thirdly, we should never forget that the day of the Lord draweth near, and that a great work remains to be accomplished by us. On account of the institutions which are established there, greater responsibilities are resting upon the young cause in California, than in other portions of the field. There should not be a debt upon them. By an united effort California could, in a brief space of time take measures to free every enterprise they are entering upon from embarrassment. Will our brethren realize the magnitude of the work? the importance of the trusts God has committed to them? The publishing interests are the most important of all; the school stands second, while the health institute is a necessity for the advancement of the cause of God. It is here that those principles should be tested which relate to the laws of our being, and here that the sick among our people should learn how to recover their health, and keep free from disease. The principles of health reform are important, and they should be correctly presented to our people, by an application to the diseased and disabled. Those not of our faith who would come to be treated for some physical malady, would not only be relieved of this, but brought in contact with the truth and work of God. Of the importance of the school I will not speak. All can see the utility of surrounding this institution with proper influences, and providing facilities where those who wish to enter the harvest field can have the benefit of a preparatory drill. The cloud is rising, and the providence of God says, Move forward. We shall look forward with most intense interest to see what God will do for his people on the Pacific Coast. Sunday Law Failing.
By Editor
THE friends of the Sunday Law in California have had a few crumbs of comfort in convictions under the law; but very few in comparison with the many failures. Most of the trials have resulted in disagreement of the juries or in acquittal. In Los Angeles, the papers inform us, "District Attorney Brown has dismissed 184 complaints under the Sunday Law. The Board of Supervisors declined to appropriate money for the costs." This not only quells the excitement in that city but largely in that whole section of country, as its influence will be felt extensively. In Tulare county we were informed by a temperance worker, and he a Methodist preacher too, that the cause of temperance had received great injury by the effort to make it appear that the Sunday Law is a temperance law. Sensible men know that it is not. It is making temperance responsible for an effort to enforce a church festival upon unbelievers. The pretense that it is to prevent the desecration of Sunday is equally flimsy, for the law is partial, unjust, and utterly inadequate to any such purpose, even were the purpose a worthy one. From Sacramento comes the following, May 9:— "Another saloon-keeper, Joseph Goddard, was tried for violation of the Sunday Law. The jury was out ten minutes and returned a verdict of not guilty. The prosecuting attorney then said it was useless to try any longer to secure convictions, and dismissed all the other cases, but said he was ready to prosecute any cases which citizens would bring up." And that, probably, pretty much disposes of the matter in Sacramento. The San Francisco Chronicle of May 12, says: "After two days' work in Police Court No. 2 yesterday but eight jurors were secured to try the case of Frank Mitchell, . . . and proceedings were brought to a standstill by the exhaustion of the venire. After considerable bickering the defense agreed to proceed to trial with the eight secured." After they were sworn in the only prosecuting witness "failed to respond, and after waiting for some minutes, the disgusted Prosecuting Attorney consented to a dismissal of the charge." This case, we believe was not presented by the Protective Association, and the only significance attaching to it is the great difficulty in getting a jury to try any case of this nature. Seamen's Mission, San Francisco.
By H. C. Palmer
ITEMS OF INTEREST FOR APRIL.
Ship M--- H---. The carpenter is much interested. He intends to live in this country after this voyage, if he is spared. He seems in earnest, and will investigate; feels his opportunities spiritually have been neglected, and is determined to amend his life. He promised to write. Also gave extra reading matter and a Bible to a young man in the forecastle. He was steady, and seemed inclined to study; said he would write. This ship was visited twice. Just before leaving, the captain sent word that he would like to see the Missionary. He inquired into our views, and at first advanced a decided opposition, but as he seemed honest in what he said, care was exercised in stating the points of present truth—he agreed with us on the Sleep of the Dead, and gradually, the Second Coming of the Lord. He promised to investigate the Sabbath question thoroughly, and write, and then said that we seemed to cull the vital points of truth held by all Christian denominations, and refuse the unscriptural. He was exceedingly cordial and we parted with mutual good wishes, he giving five dollars to the cause, a certain amount of which was invested in books for him and the balance given to the State T. and M. Society. He seems earnest. Ship G--- B---. In conversing with the first mate the question of the Sabbath came up, but he did not seem impressed, so the papers were left, and the balance taken to the forecastle after getting an address from a man there. The steward came and said, "What you told the first mate about the seventh-day Sabbath, I have believed for seven years, but I never heard any one speak of it before." Further points were advanced, and he seemed rejoiced to know that others held the same view he did. He said further that he would try to sail in an American ship and join us; may he have strength to do so. Ship E---. The second mate of this ship had read our papers and tracts for four years and was fully convinced that to do right he must resign his position and keep the Sabbath. He promised to come and stay in San Francisco, but failed to carry out his intention. May he be helped so that he can be free. Ship L. Two apprentices and the Captain were much impressed with present truth. We exchanged addresses, and they promised to write. Ship C--- of P---. The carpenter (a Swede) is much interested. He says he will not let a temporal position stand in the way of his doing right. This man has a good reputation on board, is a good Bible reader, and is much respected. The cook also regretted that he had given so little attention to his spiritual life. Ship O--- K---. Had a very interesting conversation with the second mate, who said Miss Young was very much pleased with our papers, especially the SIGNS OF THE TIMES. She wrote to Miss Freeman, daughter of the Captain of this ship, also to the first officer of this ship. Miss Young is a daughter of the Chief Magistrate of Pitcairn Island, and she directs the schools in the island. We will give more about this next month. Ship W---. Steward and second mate were much interested. It was the first time they heard of us, but we had an interesting and profitable conversation; they promised to write, and if possible visit me so as to investigate further. Ship B---. The first mate of this ship showed a persistent opposition at first to our views, but his weak point was in not understanding the Bible, and having a confused idea of the points he wished to establish. He was honest enough to state that if what was advanced could be sustained by the Scriptures he would look into it carefully. Extra reading matter was given him and he seemed exceedingly obliged for the attention. He will write. He said his brother was very much engrossed with the Age to Come doctrine which he disbelieved. The refutation was given him and we must pray for results. The carpenter said he had often talked with his minister about the seventh day being the Sabbath, but never received any satisfaction from him on the subject. Some reading to help his investigation was given him, and we can pray for the increase here. Steamer S---. The steward says the passengers take the tracts and loose SIGNS to their staterooms and read them. He does not think the Californians are as Spiritual minded as the Eastern people. Ship H---. The carpenter (Swedish) is much interested; he is very anti-Roman in his views, so a very little will induce him to give a thorough examination into present truth. Steamer M---. First mate much interested. He regretted he had not given more attention to spiritual matters, but hoped this voyage would revive him to study. He was nearly killed in a typhoon, and since then his mind has been brought to a sense of his position before God. There is much hope here, for a sense of duty is uppermost in his mind and it is centered in a religious conviction. Two men in the forecastle were very inquiring, and their manner showed that their interest was below the surface. May our heavenly Father direct us all in these cases. Ship S--- and E---. The captain and first mate were very anxious to know our views. The captain had an idea that it would be a very great225 difficulty to keep the Sabbath because of the alteration of degrees of longitude, but his argument in this respect did not stand, for his opposition was not very strong, when the matter was thoroughly gone into; he had heard of the Seventh-day Sabbath before and listened to discussions, but he never thought it was binding. The mate was more impressed than he was, and he had that quiet spirit of investigation, which some betray by the way they receive evidence, and we can sometimes tell by the way they look at tracts and papers. We can trust to the Master to guide him into all truth and pray for it. As Brother Drew says, our tracts and papers always supersede other denominational writings, for those of honest observation see the wonderful sublimity of present truth, and the mind is invariably made to recognize it as light that shineth in a dark place, for no work of man can draw attention so closely to the spiritual needs of humanity as that contained in the Third Angel's Message. Another fact in connection with this age of the world is that men are talking about the Sabbath and the first day, and some have not heard of us as a people. Surely there is sufficient evidence in this to convince us that the Spirit of God is preparing men's minds for the message. There are many who have investigated and are convinced, on board ships that come here; they have read and read time and again but they cannot sever their connection with the world; they feel that to follow the teachings and principles our people advocate is a separation from others so complete and certain that they are afraid to lift the cross. The most painful thought for us to contemplate is that those that have such feelings are generally those whose minds are full of Christian principles but the fear of public opinion is stronger than the fear of God. The adversary knows the weak one's character, and he assails him where he is sure to gain the victory. There is unusual demand for our papers on the coast steamers. So many come from up country, and the papers are taken by some and tracts by others, that it cannot fail to be of an immense advantage in camp-meetings. There is a providential foresight in this work, which certainly proceeds from the Most High, and we must feel that his mercies are boundless and his love unfathomable when such opportunities to send the warning are presented. May the Master guide in this great work, and may we live up to our privileges. H. C. PALMER.