Earlier text: THE PEOPLES' ANGRY[Designed for the consideration of such questions as will be of interest and profit to the general reader. All correspondents should give their names and correct post-office address, that queries not replied to here may be answered by mail.] 827.—Joshua’s Rest.—Another Day.
Will you please give me some light on Heb. 4: 8–10? First, “For if Jesus had given them rest, then would He not afterward have spoken of another day.” Do the words “another day” refer to the Sabbath, and mean that the Sabbath would have been changed? Secondly, “If Jesus had given them rest.” What is meant here by the term “rest”? Thirdly, “He that is entered into His rest, he also hath ceased from his own works, as God did from His.” Does this mean that in keeping the Sabbath we cease from our own works, as God did from His? Miss E. C. M., Madena, Iowa. Answer.—In Heb. 4: 8–10 Paul refers to the time when the Hebrews were passing through the wilderness, journeying from the bondage of Egypt to the freedom of Canaan. The “rest” they were striving for was primarily the condition they were to enjoy when they had reached Canaan, and triumphed over all their enemies. It was embraced in the old covenant, which the Lord made with them when He took them by the hand to bring them out of Egypt. Ex. 19: 4–6; Heb. 8: 9. It was a matter of promise, and was set before the people as an object of hope. Deut. 7: 21–24: “Thou shalt not be affrighted at them [the inhabitants of Canaan]; for the Lord thy God is among you, a mighty God and terrible. And the Lord thy God will put out those nations before thee by little and little: thou mayest not consume them at once, lest the beasts of the field increase upon thee. But the Lord thy God shall deliver them unto thee, and shall destroy them with a mighty destruction, until they be destroyed. And He shall deliver their kings into thine hand, and thou shalt destroy their name from under heaven: there shall no man be able to stand before thee, until thou have destroyed them.” Joshua gave them this kind of rest by establishing them in Canaan, as he plainly testifies in Joshua 21: 44: “And the Lord gave them rest round about, according to all that He sware unto their fathers: and there stood not a man of all their enemies before them; the Lord delivered all their enemies into their hand.” Chap. 22: 4: “And now the Lord your God hath given rest unto your brethren, as He promised them.” But from an expression found in David, Paul argues that the rest in Canaan was not the ultimate real and permanent rest which God contemplated in His promise. See Heb. 3: 8–11. What was that rest? God calls it His rest: “They shall not enter into My rest.” And to show what He meant by His rest, He refers to the seventh day, when He rested from the work of creation, contemplated with infinite delight the work of His hands, and pronounced it all very good. “For if Jesus [the Greek form of the name Joshua, as given in the margin] had given them rest, then would He not [that is, God would not] afterward have spoken of another day.” But He did afterward speak of “another day,” not any particular day of the week, but an indefinite period of time during which the promise of entering into His rest should still be extended to that people who had failed to accept the first invitation. “Again, He limiteth [or sets apart] a certain day [or period], saying in David, To-day, after so long a time [after the people had so long a time failed to comprehend the true nature of that rest into which they had been invited to enter]; as it is said, To-day if ye will hear His voice, harden not your hearts” (Heb. 3: 8), “as in the provocation, in the day of temptation in the wilderness.” So God gave them a further chance, and limited, or set apart, another period, including the whole so-called gospel dispensation, during which men would still have an opportunity to seek to enter into God’s rest. In the rest enjoyed in Canaan was fulfilled the letter of the old covenant. The spiritual and eternal elements of the new covenant are to be sought in the day set apart in David, of which the Saviour speaks when He says, using the word “day” in the same sense, “Your father Abraham rejoiced to see my day: and he saw it, and was glad.” John 8: 56. The full entrance into this rest includes the blessings and privileges of the eternal state. Heb. 8: 10–13. Wherein did ancient Israel fail? The record says that “the word preached did not profit them, not being mixed with faith in them that heard it.” Heb. 4: 2. Their faith did not grasp the promise in its spiritual conditions and eternal realities. The expression is parallel with that of 2 Cor. 3: 13, that the children of Israel could not steadfastly look to the end of that which is abolished. They rested down in the literal and temporal, and failed to comprehend the spiritual and eternal; so much so, that they came to regard the ceremonial law as an end, and not a means, and capable of imparting righteousness, and competent to procure salvation, superseding the necessity of Christ. Paul had to battle against this error, as he does in the book of Galatians, to set the Jewish people right. Acts 15: 1. They could not see that when the Seed should come, as the Seed did come when Christ appeared (Acts 13: 22, 23), circumcision and the whole ceremonial law would disappear, as the stars fade away before the sun. So of the rest which God had granted them in Canaan, they saw that which was immediately tangible, present, and temporary, and overlooked that of which Canaan was a type, the earth made new, when in Abraham and his Seed all the nations of the earth shall be blessed. God’s rest dates from the foundation of the world; for then the works were finished. It seems that God purposed that His people should finally enter into just such a rest as He then enjoyed. But by the entrance of sin and the fall of man, the work was interrupted; but at length, in the days of Moses, and the wonderful deliverance from Egypt, the time seemed ripe for God to enter upon His plan. But right there the fathers tempted God, proved Him, and saw His works forty years. “Wherefore,” says the Lord, “I was grieved [or indignant] with that generation, and said, They do alway err in their heart; and they have not known my ways. So I sware in my wrath, They shall not enter into my rest.” Thus that generation failed. Joshua did not give them the rest contemplated, although he himself testified that not one thing had failed of all that the Lord had promised to the house of Israel up to that time. Joshua 21: 45. But they did not mix faith with the word when it was preached unto them, and so failed to realize the extent of the promise, and glorify God by proper action with reference to it. But by what means God would have completely fulfilled the promise to the people then and there, as some think He would have done if they had rightly related themselves to Him, giving them immortality and the eternal inheritance, it is not for us to try to say. But they failed by erring in their hearts, and not knowing His ways. Yet a long time afterward, God saw fit to extend the time, and renew the promise, saying in David, “To-day, after so long a time, . . . if ye will hear His voice, harden not your hearts.” This brings the promise down to us, to whom, Paul says, the gospel has been preached, as well as it was unto them. And how are we to seek to enter into His rest?607 The apostle gives direction: “Let us therefore fear, lest, a promise being left us of entering into His rest, any of you should seem to come short of it.” Heb. 4: 1. The children of Israel hardened their hearts,—though they saw His works,—and tempted Him, and He was grieved, or indignant, with them, and declared that they should not enter into His rest. They entered not in because of unbelief; and we are cautioned not to fall after the same example. Heb. 4: 11. By faith and obedience we are to enter in. This is stated in verse 3, where, by an unfortunate translation, the believing is made a past act, and the entering in, a present act. Thus, “We which have believed do enter into rest;” whereas this is one of those instances where the past tense is used with reference to future action or condition,—literally, “We, having believed, enter into rest.” The believing must be done before we enter the rest. It is the same as if the apostle worded it thus, They failed and entered not in through unbelief, but we may enter in, and are to enter in, by doing just the opposite of what they did; namely, by believing. “Having believed, we enter, or are to enter, into the rest.” To the great mass of believers, that rest is all yet future. No one has entered into it, but Enoch, Moses, Elijah, and the multitude of captives whom Christ led with Him when He ascended from this earth (Eph. 4: 8, margin), a company subsequently brought to view in the Scriptures as the four living creatures and the four and twenty elders around the throne in heaven. Rev. 5: 8–10. How, then, can it be said that “we which have believed do enter into rest,” or, “having believed, we enter into rest,” as if it was in the present tense? Answer: By that wonderful medium called Faith. Faith is the substance of things hoped for; and as soon as we form a connection with Christ, by faith, by faith we enter into His rest. Just as it is with eternal life. John says, “And this is the record, that God hath given to us eternal life, and this life is in His Son.” 1 John 5: 11. God hath given it to us; and it is ours, but we have it not yet in possession; we have it now by faith only. So the record (verse 12) continues: “He that hath the Son hath life; and he that hath not the Son of God hath not life.” But we have the Son, only so long as we maintain a connection with Him by faith. And losing that connection, our relation to the life is changed. Faith gives us ample ground for present enjoyment of these blessings. Thus when we have by faith that eternal life which God has given us in His Son, we are just as much subject to physical death as before; but we have that spiritual life which is hid with Christ in God, and there it remains, even though we go into the grave, to be given to us again, carrying with it the physical, when He who is our Life shall appear, in the resurrection, when we are endowed with real and absolute eternal life. So when by faith we enter into God’s rest, we have all the rest that comes through faith in Christ. “Come unto me,” He says, “and I will give you rest” (Matt. 11: 28), spiritual rest—rest from sin and condemnation—rest from anxiety and trouble. “Let not your heart be troubled: ye believe in God, believe also in me.” John 14: 1. But the true rest is yet to come. And how may we know that we have not entered into that rest already?—Because we shall then have ceased from our own works, as God did from His. When we have entered into God’s rest in its full, antitypical sense, we shall be able to contemplate a completed work, as God did. We shall be immortal. We shall be above and beyond the reach of all opposing powers, as God was. Our foes will all be subdued, as were the foes of Israel in Canaan. But we see how far short Joshua came of giving them the true rest. So another day of opportunity was set apart; for some “must enter therein.” Heb. 4: 6. God wills that His kingdom shall be supplied with proper subjects (Isa. 45: 18), as it will be when the overcomers are all gathered home, when all have reached the real, the promised rest of God. So Paul says, “Let us labor therefore to enter into that rest.” This shows that it has no reference to the Sabbath; for Paul was already keeping the Sabbath, as good and spiritual a Sabbath-keeper as can be found on the earth to-day. Yet his admonition is, Labor to enter into that rest. How labor?—Just as he did. He says, “I have fought a good fight, I have finished my course, I have kept the faith.” 2 Tim. 4: 7. Again he says, “But I keep under my body [literally, I smite it in the face, as a pugilist], and bring it into subjection: lest . . . I myself should be a castaway.” 1 Cor. 9: 27. “There remaineth therefore a rest to the people of God” (Heb. 4: 9), called “the keeping of a Sabbath,” as in the margin, because the Sabbath as originally kept by God, on the seventh day, is taken to illustrate what God calls “His rest,” the rest promised to His people; and the condition promised is well represented here by the Sabbath, when truly kept by faith in Christ. “Breast the wave, Christian, when it is strongest;
Watch for day, Christian, when night is longest;
Onward and upward still be thine endeavor;
The rest that remaineth shall be forever.”
—Hymn 617. Editorial Notes.
By L. A. S.
“To-morrow” is for our comfort and hope, not for our convenience. THERE is not money enough in the whole world to satisfy the soul of avarice. THE more an individual fears God, the less will he fear anything that is not of God. THE blessings of God are given on condition that the receiver will pass them on to others. HE will have the most true independence who most fully acknowledges his dependence upon the Lord. EVERYTHING that is in opposition to the law of God is in league with anarchy, whatever may be its profession. THAT you are an observer of every law of man, does not prove that you may not be a violator of every law of God. WHEN you are riding across the country on a railway train, it appears that the trees, the houses, and the rocks are going by you, though they are really motionless. Likewise when you are finding fault with everybody around you, it appears that everybody else is working against you; but the motion is on your part, not on theirs. Turn about and speak well of others, and you will find others speaking well of you. But the quarrelsome nature will catch at imaginary evidence that some one has been slandering it much more willingly than it will accept the plainest proof to the contrary. WE must prepare for the troubles before us, not by fixing our gaze upon the approaching calamities, but upon the face of Jesus Christ and our approaching redemption. The way to endure afflictions so as to make them seem light, is to keep looking at the “eternal weight of glory.” Never tell men that trouble is coming without also telling them of the glorious consummation that is at hand. When the Spirit that inspired the prophets “testified beforehand the sufferings of Christ,” it testified also of “the glory that should follow.” The truth we hold is not pessimistic; it is the hope of the world. CAN a Christian be a politician? A good answer to this question, though not intended as such by the author, is given by “Mr. Dooley” in summing up the requisites of the creed of the next Democratic candidate for the presidency. “Mr. Dooley” expresses it thus to his friend “Hennessey:” — “WANTED.— A good, active, inergetic, dimmycrat, sthrong iv lung an’ limb; must be in favor iv sound money, but not too sound, an’ anti-impeeryalist, but f’r holdin’ onto what we’ve got, an’ inimy iv thrusts, but a frind iv organized capital, a sympathizer with th’ crushed an’ downthrodden people, but not be anny means hostile to vested intherests; must advocate shtrikes, gover’mint be injunction, free silver, sound money, greenbacks, a single tax, a tariff f’r rivinoo, th’ constitution to follow th’ flag as far as it can go, an’ no farther, civil-service rayform iv th’ lads in office, an’ all th’ gr-reat an’ gloryous principles iv our gr-reat an’ gloryous party or anny gr-reat an’ gloryous parts thereof.” It is proposed to enact a law providing the death penalty for the crime of which the anarchist Czolgosz is guilty. But will this, if done, prove an effectual barrier to anarchy? From the attitude and utterances of this anarchist we must conclude that it will not. He believes that he has killed the President, and expects to die for it. He did not calculate on anything else. He did not expect, nor did he attempt, to escape. He chose an occasion and circumstances under which escape would be impossible. He had considered the matter beforehand, and deliberately decided to do the deed no matter what the consequences. Doubtless he is not an exception to the general class of his kind; there are other anarchists ready to do the same. The death penalty will not deter a man who has already decided to die. For the suppression of anarchy we must depend upon means which strike not at the fruits of anarchy, but at the roots of it. IF freedom is dear to man and essential to his happiness, as no one will dispute, the life of a humble, inconspicuous peasant is very much more desirable than that of most crowned sovereigns. Here is a dispatch to the London Times from its Paris correspondent, from which we may get some idea of the pleasure there is in being the Czar of Russia: — “One measure taken to insure the safety of the Czar during his visit to France is that all persons employed in preparing the palace at Compiègne have been photographed. Minute inquiry has been made into the past of each person, and he cannot enter the palace inclosure unless he shows his photograph.” “Similar measures will be taken with the cooks, hostlers, and other servants.” “When the Czar arrives, every nook and corner of the palace will be explored and watched by detectives.” The czars have done much to restrict the liberties of their subjects, and these have in turn restricted the freedom of the Czar, so that he is almost prohibited from traveling, and must always be attended by a body of men, and live in a prison-like fortress. If the Czar would give his subjects more freedom, he would have much more freedom himself. THE pope, says a press cablegram from Rome, is about to issue an encyclical on the subject of anarchy. He “has been so impressed by the attack upon President McKinley that he intends to take the initiative in joint action by the Christian Powers against anarchism. He is writing,” says the dispatch, “an important encyclical on the subject, which will be published next month.” But what system does the pope himself represent? If anarchy means opposition to law, what can be said by the chief representative of a system which is opposed to the law of God—which opposition it has manifested by striking out the second precept of the decalogue, changing the fourth, and dividing the tenth? If opposition to law be anarchy, what but the very essence of anarchy is shown by opposition to the laws of the Almighty? This system is well described by Inspiration as “the mystery of lawlessness.” 2 Thess. 2:7, R. V. An encyclical on lawlessness by the representative of the “mystery of lawlessness” will be a unique document. The whole history and teachings of the papacy show that it regards no opposition to any law or being, human or divine, as anarchy, save only that which opposes the papacy itself. SAYS the Springfield Republican: “Let us all tie to the processes of law and order, any pulpits to the608 contrary notwithstanding. That is the only safe and Christian standard.” And here is one of the pulpits which have spoken “to the contrary.” The Rev. T. De Witt Talmage is quoted as having said to an audience of nine thousand people at Asbury Park, N. J., in a discourse delivered Sunday, September 8: “I wish the officer who arrested the assassin of President McKinley had knocked out the felon’s brains with the butt end of the murderous pistol.” And this utterance was received with “tremendous applause.” Such a proceeding as this would have been as truly anarchy as was the attempted killing of the President. If civil government in this country is to be swept aside, nothing else than anarchy will be left; and if civil government is to be maintained, criminals of every kind must be dealt with according to law. There is in Christianity a remedy for every evil that afflicts mankind; and this popular clergyman should, as a minister of the Christian religion, have been able to point to the principles of the kingdom of heaven, and apply them to the case in question, instead of advocating the braining of the criminal, in disregard of all law, both human and divine. If anarchy is ever put down in this country, the process will involve a reformation on the part of many of the clergy. THE President of the United States is the representative of the people—the 76,000,000 people of this country. For this reason, any violence offered him is a more heinous offense than is an attack made on an ordinary individual. But it should be remembered that this added sanctity which pertains to the high office, and thus invests the person of the President, is not inherent in him, but is derived from his office. It is representative of the rights and liberties of the people themselves. The office of the representative is sacred because the rights of the people whom he represents are sacred. There is danger of losing sight of this most important truth, and transferring the sanctity of the rights of 76,000,000 people to the individual who represents them. The ancient Hebrews had sacrificial rites given them which pointed to the sacrifice to be made on Calvary, that would be effectual to take away sin; but in time they lost sight of the thing typified, and attributed all the remedial virtue to the things which were only types. The first kings were chosen by the people, and derived from the people all that made them superior in position to their fellows. But in time the rights of the people were lost sight of, and it was claimed that kings ruled by divine right, and the people were their subjects. And history tends to repeat itself in this respect. We hear much about the necessity of future guarding of the President, and the severe punishment which should be provided for any attack made upon the person of the nation’s chief executive; but we hear little or nothing about the necessity of guarding the rights of the people. The very papers and journals which are foremost in calling attention to the sacred office and person of the President of the United States, either are indifferent to the popular liberties in the face of movements which threaten them, or are inclined to think that the people have too much liberty, and that this government ought to be modeled more upon the pattern exhibited by those of the Old World. And the fault of all this lies in the people themselves, who have forgotten their higher interests, as Jefferson predicted they would, and left their rights to take care of themselves, in the absorbing craze of the age to acquire wealth. THE newspapers are now telling us again about the “delay” in granting Cuban independence. For about three years the people here and in Cuba have been aware of a hitch in the evolution of this promised independence, so they are not startled now when further delays are announced. L. A. S. CALCUTTA.—Brother E. Robinson has left us for the central provinces, to work up the subscription list of the Oriental Watchman. We are sorry to have him go; still we are anxious to have him in the field once more. Brother Quantock will also go out on the paper work next week, and in October he and Brother Burgess expect to go to Madras to engage in the paper and book work. Sister Whiteis has gone to Karmatar to remain with Sister Quantock during Brother Quantock’s absence, and will spend her time while there studying the language and treating the natives. Brother Burgess is at work at the sanitarium, and is also studying the language. Sister Fleming is visiting among the zenanas, and distributing literature. Our little company here is being reduced in number by the removal of several to other places. We shall miss them, but they may serve as the nucleus of a little company at another place later on. Brother Myers writes us the good news that he is selling a large number of books. He is working in Singapore and the Straits Settlements. I went to Simultala and visited Brother Barlow and his mission. Although he has been laboring under great disadvantages, he is now quite comfortably settled. While I was there, we visited the surrounding villages; and after we returned and had dinner, about fifty persons came, asking us to talk to them, which we did. They seemed to appreciate the interest taken in them. Brother Barlow’s plan is to carry on an industrial mission, and give those who are destitute of food work in tilling the soil, and by this means teach them improved methods of farming. We have never regretted that we came to this country, but how small are we among these millions of people! Our only hope of helping them is to be so filled with the power of God that our lives shall strike conviction to the hearts of the people in their ignorance and superstition, and turn them to Christ. MICHIGAN CAMP-MEETING.
By S. H. Lane
THIS meeting was held at Lansing on the old State fair grounds, August 15–25. It was well attended, there being over three hundred tents and from fifteen to twenty hundred campers, quite a number of whom roomed in near-by houses. The attendance from the city was not large, but those who came were interested, and we believe the meeting was productive of good. Our own people were anxious to catch every ray of light given from the word of God. The meetings were of a spiritual nature, and many consecrated themselves anew to the service of God, and quite a good many made a start in the service of the divine Master. Nearly all the Michigan laborers were present, indeed, all of them except those who were busily engaged in tent and other efforts, the interest in which was so deep that they did not think it advisable to leave. The ministers from abroad engaged in general work were Elders Daniells, Brunson, Prescott, Thurston, Evans, Collie, and the writer. Dr. Kellogg occupied the greater part of one day, laying before hundreds the interesting and vital truths of the gospel of health. He was listened to with rapt attention, and the truths which he presented were received, and did a vast amount of609 good. Dr. Edwards and his wife remained during the entire meeting, and were of service to the sick who were upon the grounds, as well as to the able bodied, as their instructive talks each day of the meeting imparted much information to all who listened to them. Professors Sutherland, Magan, and Salisbury were present to represent the educational interests. Elder Prescott arrived from England during the latter part of the meeting. His sermons were impressive, interesting, and beneficial. On the last Sabbath, after a powerful discourse, almost the entire congregation consecrated themselves to the cause of the Lord. The instruction of Elders Daniells and Brunson was a great help to the meeting. The tithe for the year was $36,895.62. The Conference is out of debt, and financially is in good condition. The ordination of three young men to the gospel ministry was indeed a solemn event of the meeting. The brethren who were set apart by prayer and the laying on of hands were S. E. Wight, John Irwin, Jr., and W. D. Parkhurst. These young men have gained a rich experience during the last few years, and in the future, if fully consecrated to the Lord, will be a great help to the home field, and perchance the foreign fields. Elder J. D. Cowell was re-elected Conference President, and Brother S. M. Butler was made Educational Secretary. During the last year the tract society has done a good work in the city of its headquarters—Lansing. The State school is in a prosperous condition. Three new churches were added to the Conference. Michigan is a good field of labor; and if all the ministers and people are fully consecrated to the Lord, a wonderful work will be accomplished during the ensuing year. At the close of the meeting, our brethren and sisters returned to their homes cheered, and with a determination by the help of the Lord to do more in the future in the good work than has been done in the past. S. H. LANE. BRITISH HONDURAS.
By H. C. Goodrich
PUNTA GORDA.— Two native canvassers have been working in this place for a week. They do not find it easy to sell books, as the Indians do not, as a rule, read much. However, they sold twelve Bibles, seven copies of “Marvel of Nations,” three “Steps to Christ,” one “Heralds of the Morning,” and one “Christ’s Object Lessons.” This is a settlement of Carib Indians, numbering about four hundred, with about one hundred creoles and white people. Many of the Indians can neither read nor write. Some read Spanish. There is a large Catholic church and school at this place. We sought the Lord earnestly that He would bless in our work. Then we took the Bible and preached Jesus. Two men are inquiring. One had no Bible, as the priest had found him reading it, taken it from him, torn it in two, and then burned it; but last Sunday he bought another. One of these men is a Carib sailor, and the other a negro soldier. We hope to see these people saved in the kingdom of God. H. C. GOODRICH. IQUIQUE.—Our work in this field has been almost exclusively confined to Chile. However, our periodical, Los Señales de los Tiempos, goes into Bolivia and Peru, and is producing good effects, although the leaven is working slowly. There are some interested in Bolivia, and in Peru the work has been started under the direction of a Chilean. However, he has now returned to Chile, as he is unable to work against the strong current he finds there. Ecuador has not even been touched, and the harvest is ripe. The presidents of Bolivia and Ecuador are both liberal. We ought to have two or three good canvassers in each of the four republics in this mission field. In Chile we have representatives in various places. We have organized a church in Iquique, with about thirty-five members, also a Sabbath-school. In Valparaiso we have a Sabbath-school, but no regular church organization, as the company is too small. We have been holding meetings in my house for about a year. We have the printing-press and the book depository in my house also, and are printing two papers—Los Señales and La Revista Adventista. The latter (The Advent Review) is a small eight-page church paper. In Santiago, the capital of Chile, we have a small congregation. G. H. BAKER. THE Canadian field is understood by many, especially in the States, as being a barren country away up among the frozen regions, when in fact it is a great country with great possibilities before it. We shall speak of Ontario, which is the most populous and important of the provinces, by way of comparison with other places more fully understood. Ontario has an area of 220,000 square miles; and is larger than the following States of the Union put together: New York, Massachusetts, Connecticut, New Jersey, Maine, Pennsylvania, Maryland, Indiana, Vermont, Delaware, District of Columbia, Rhode Island, nearly 12,000 square miles being left for good measure. This territory is occupied by prosperous cities and towns, with rich farming lands on every hand, and the people are known to be frugal and thrifty. Toronto, the chief city, has a population of over 200,000, and besides this there are the cities of Hamilton, London, Ottawa, Kingston, Belleville, Windsor, St. Thomas, and Guelph. These cities, with a combined population of 450,000 people, have in them only two Bible workers, and we are certainly justified in saying that we can sound the Macedonian cry, “Come over . . . and help us.” It is true that the people are rather conservative; but when they decide to obey, they usually “stick.” Ontario should have ten laborers for every one she now has; and they would find a field already white to the harvest, and souls ready to be gathered in. Who will respond with their means to advance the message, or who will consecrate themselves to help carry forward this most precious truth, so that the work can be finished, and the Lord can come? May the Lord influence hearts to respond to the need of the times, and may such earnestness and devotion characterize every one that the power of God may be manifest in the salvation of many. NOVA SCOTIA.
By S. J. Hersum
WEST JEDDORE.—There are seven who have decided to obey the truth, and there may be others also, that we have not heard from, that are keeping it. ORGANIZATION OF MISSISSIPPI CONFERENCE.
By R. S. Owen
According to previous appointment, this Conference was organized at the camp-meeting held at Hatley, Miss., July 26 to Aug. 4, 1901, Elder R. M. Kilgore presiding. Prof. J. E. Tenney, Principal of the Southern Training School, and A. F. Harrison, our general agent, were present as counselling brethren. After prayerful consideration of the matter during the first days of the meeting, it was decided, by unanimous vote of all the Sabbath-keepers in attendance, to organize. The chairman was authorized to appoint committees, which he did, as follows:— On Constitution and Resolutions: J. E. Tenney, R. S. Owen, A. F. Harrison. On Nominations: F. R. Rogers, I. N. Kraushaar, C. M. Emerson. On credentials and Licenses: H. W. Pierce, J. H. Nash, J. D. Hendon. A constitution was adopted in harmony with that of the General Conference and the Southern Union Conference, and is substantially the same as the one adopted by the Louisiana Conference. It provides for the carrying forward of the different branches of the work through various departments of the Conference, thus avoiding the necessity of separate organizations. Resolutions were passed relating to the advancement of the work in this State, embracing the following points:— - The payment of tithes for the support of the laborers in the State, and the “ten-cents-a-week” plan for the missionary work.
- That our laborers qualify themselves to teach the gospel of health, and that our young people who feel called to this work take a course of training.
- That we send out medical missionaries to hold schools of health and sell our health publications, and that we urge upon all our people the importance of this work.
- That we help to secure the medical missionary college by the missionary-acre plan.
- That we work and pray for a missionary nurses’ training-school for the South.
- The principles of Christian education received full recognition, also the importance of establishing church and missionary schools; this work to be carried on with the co-operation of the Southern Union Conference.
- Faithful canvassers and accredited teachers are to be recognized as Conference laborers.
- This Conference gives its hearty support to the Southern Training School.
- Two permanent funds are to be provided by this Conference, the first to be known as the Tent and Camp-meeting fund, the second, as the Educational fund.
- It was decided that the permanent headquarters of our work in this State be located in some central city or town which the Conference Committee is to select.
Elder W. J. Blake, of the Quebec Conference, was requested by vote of this Conference to make Mississippi his field of labor. The following officers were chosen for the ensuing year: President, R. S. Owen; Secretary and Treasurer, W. J. Blake. Executive Committee: R. S. Owen, H. W. Pierce, L. V. Crawford, J. D. Hendon, F. R. Rogers. Secretary and Corresponding Secretary of the Department of Literature, Mrs. W. J. Blake; Superintendent of Schools, F. R. Rogers; State Canvassing Agent, H. W. Pierce. Credentials were given to R. S. Owen and H. W. Pierce; Missionary licenses to F. R. Rogers, E. P. Auger, and Mrs. H. W. Pierce. Teachers’ Missionary certificates were granted to Minnie Rogers, Mary Mitchell, Geo. Crawford, F. G. Warnick, Mrs. F. G. Warnick, W. H. Sebastin, M. C. Strachan, Maud Strachan, J. W. Dancer, and Mrs. J. W. Dancer; Canvassers’ certificates to J. S. Fry, J. D. Grimes, Angelo Johnson. It was voted that this Conference begin operation Aug. 5, 1901. It was voted that Mrs. R. S. Owen act as treasurer till Brother Blake arrives. A fund of thirty dollars was raised for the purchase of tracts and books for the Department of Literature. It was voted to request Dr. Hayward to send a physician to this State qualified for the office of Secretary of the Medical Missionary Department. Those having tithes and offerings which were received since Aug. 5, 1901, will bear in mind that they are to be sent to Mrs. R. S. Owen, Hatley, Monroe Co., Miss. R. S. OWEN. CAROLINA CAMP-MEETING.
By R. M. Kilgore
The camp was near the center of the city of Hickory, N. C., on two different lots, separated by a street. It was wiser to choose this location than to seek one outside the city in order that a better arrangement of the camp might be secured. The object is to reach the people. Here we were greeted with the largest crowds we have had this season. The laborers were Prof. J. E. Tenney, Elder J. E. White, Dr. O. M. Hayward, and the writer, with all the local workers. The Lord was present in power, and wrought marvelously. Existing conditions among some of the workers there had caused us to tremble, and dread to meet them for weeks prior to the meeting. But the Lord had gone before us; the reproof sent in love was accepted, the wrongs pointed out were fully and humbly confessed, and hearts that had been separated were united in bonds of love. Light, joy, and peace came into the camp. The work was great, but it was easily done. The Lord did it. The preaching was with power, many were convicted, and souls were converted. Here, also, the brethren were ready and willing to take upon themselves the responsibilities of carrying on the work within the borders of these two States. They entered upon the work of organizing a Conference with faith and confidence that it was in the order of God. Elder J. O. Johnston was chosen President, and Elder D. T. Shireman was placed second on the Executive Committee. The different departments were arranged for in the constitution, and efficient secretaries were elected to take the lead in each. As the needs of the different branches of the work were presented, the few who were present responded cheerfully. Between four and five hundred dollars was raised in cash and pledges, for both the home and the foreign work. It brought to mind the early days of the message when its friends numbered no more than those present at this meeting. Charlotte, N. C., was selected for the headquarters of this Conference. No work had been done in that city, and the decision to make it a center was the proper one. Its railroad facilities, and its central position for the two Carolinas render that city a most important point for the offices of this Conference. Resolutions affecting the Hildebran School were adopted, making it an intermediate, or preparatory, school. The Southern Missionary Society having taken this school under its supervision, it will now be operated and directed by a board of five, Elder Shireman being president, and Elder J. E. White, President of the Southern Missionary Society, second on the board. Several students will attend the Southern training-school at Graysville, Tenn., the coming year, after which they will return to labor in their home field. This was a good meeting. All the brethren were invited to remain and assist in the after-meetings, with a good corps of workers. The prospect was good, for many were interested. R. M. KILGORE.