Earlier text: The MissionaryWhat Is True Personal Liberty?
[From the "Special Edition" of October 19.]
# What Is True Personal Liberty? An effort has been made by some professed friends of the cause of temperance to associate us with the whisky interest, because we do not advocate the cause of Sunday. We have little to say in answer to this class, because they know better. Their accusations are criminal, because they know them to be unjust. They are simply bearing false witness, knowing it to be such. But the friends of the whisky interest sometimes wonder why we do not ally ourselves to them, and labor with them to overthrow the Sunday Law, seeing that the law touches the interest of both them and us. We consider them entitled to a frank reply, and we therefore in kindness offer them our reasons. They are entitled to a reply because they are sincere in making the inquiry. They consider their business as legitimate as ours, and as much entitled to protection or to475 non-interference. We differ with them in this, and give our reasons. Of and for our own denominational connection we speak, and we hazard nothing in saying that Seventh-day Adventists will be found uniformly following useful trades. They are almost entirely producers or mechanics. They are never found connected with any business which can work injury to their fellow-men. As nearly as any class of Christians in the world will they be found conforming to the gospel as announced in the song of the angels at the birth of the Saviour—giving glory to God, and showing good-will to men. But those who traffic in ardent spirits cannot be ignorant of the fact that their business brings no good to any but the seller, and that is measured entirely by dollars and cents. It is not morally beneficial to the seller, while it is degrading to the buyer and user. What a lesson is furnished by the case of the woman in this State who was found on the railroad track, with her head crushed to a shapeless mass. A bottle of whisky in her pocket told the story of her degradation and death. Families, once happy, are suffering in shame and destitution, because the liquor-seller has taken their means of support, and given that which substitutes hatred for love, abuse for kindness, squalor and rags for comfort and abundance, and suffering and anguish for social happiness. Not a liquor-seller in the land but knows that the natural result of drinking is drunkenness, and the certain consequence of drunkenness is poverty and misery. And the suffering does not all fall where it ought, on its producers; it falls largely on the innocent who have had no share in the wrong—on helpless wives and little children. We have been close observers of the liquor traffic and its consequences for years; we have made it a matter of study. We are satisfied that it is the cause of more suffering and misery than any other one thing existing. We are opposed to it; we cannot countenance it, and we cannot consent to become its ally, even if we knew we could accomplish an end which we desired by the alliance. Again, our objection to the Sunday Law is on a basis purely Scriptural. We confess our allegiance to the law of God, and we dissent from the law of California because it stands in opposition to one of God's commandments. More than this, it not only exalts an institution in rivalry with the Sabbath of the Lord, but its result is to make us sacrifice our allegiance to God's commandment by compelling us to observe this rival institution. It discriminates against our religion in favor of that of somebody else. It disregards our conscientious convictions, and robs us of our religious rights and privileges. Nothing of this kind can be said of the liquor traffic. Its opposition to the Sunday Law is not based on any principle; it is acting solely for worldly gain. It has not a single text or doctrine of Scripture to justify it; but many texts of Scripture are justly brought to bear against it. It neither glorifies God nor brings peace and good-will to men. If judged by its characteristics and consequences, as all actions ought to be judged, it stands condemned at the bar of humanity. We profess to no sympathy for it, and repeat that we can form no alliance with it. It has always been held in this land of civil and religious liberty, that legislatures may not restrain freedom of conscience or govern in matters of religion, when the religion does not interfere with the rights of others; when it is based on the principles of right, and is not made a pretext for immoral practices. But our religion injures no one; it is based on an explicit commandment of God; it is free from fanatical vagaries and extravagances; it inculcates the strictest morality, and opposes wrong of every nature. It is a truth beyond reasonable dispute, that civil laws are not just if calculated to bind our consciences and restrain the exercise of our religious privileges. But the whisky interest has no such facts to present in its favor. It may properly be placed under restraint by civil law, because it injures the weak and the helpless; it takes from men and their families the means of support without returning any just equivalent. And by inducing crime and pauperism, it greatly increases our taxes, and seriously affects the wealth and prosperity of the country. In this, it is a proper subject of legislation. Instead of uniting with it to oppose a law which limits its operations and lessens its gains and its evils on one day of the week, we would unite in asking for a law to restrain it from injuring individuals, families, and society, every day in the week. In this we are not unmindful of any one's rights; we would guard the rights of all classes. But we must deny the right of any man or any class to injure the innocent and the helpless for the sake of making money. Making money is a legitimate proceeding, providing it is made with a due regard for the rights and the welfare of others. In brief, we have now given our reason. "With malice toward none," we take our stand on this platform, and from it we cannot remove, unless the whisky interest will give a better reason than that which we have to offer. We are ready to hear it whenever it is produced. Impressions at the Camp-Meeting.
By Uriah Smith
IT is not our design to give a report of the California camp-meeting, held in Healdsburg, Oct. 5–17; others will do that. But we purpose only to give some personal thoughts and impressions connected therewith. It was to us a most pleasant occasion from beginning to end; and the privilege of attending it, was one we shall not soon nor easily forget. It was a great pleasure to form an acquaintance with so many noble representatives of the cause of present truth in California. The goodly array of tents and the large number of brethren and sisters present, gave the impression, first of all, that here was a people who had interest enough to get out to meeting, even in the face of threatening prospects of unpleasant weather. This was one good sign. And another was the cheerfulness and harmony manifested after they had come together. “Behold,” says David, “how good and how pleasant it is for brethren to dwell together in unity.” Enterprises of great importance and no small degree of magnitude are being entered upon in this State; yet there was the utmost unanimity of action, and apparently of feeling, in these matters, which is of itself a pledge of prosperity and success. It was good to see so many, some seventy-five, starting in the service of the Lord. And the baptismal scene, when Bro. Healey, in a stream not a great distance from the camp-ground, led down into the water thirty-five who had taken upon themselves the vows of a Christian life, was a most pleasant occasion. The singing was worthy of special mention. The songs, some of them new and excellent pieces, were well rendered; and the work was done, not mechanically, but in a manner to show that interest was felt in this exercise as a part of divine worship. The promptness with which the organist and singers were in their places to open the meeting at the call of the bell, was commendable. The Lord showed his favor by specially sustaining some of his servants during the meeting. Bro. Waggoner, though much worn, was able to speak four times, and to be intensely busy in other directions, laboring with his usual acceptance to the close of the meeting. But more particularly was this manifested in the case of Sister White, who at first was able to attend meeting only by having a couch brought into the tent to recline upon; but when, as an act of faith, she arose to address the people, she was immediately and remarkably strengthened with such an abiding blessing, that she was able to speak six times during the meeting, once more than any other speaker on the ground. We were strongly impressed with the unity of the work of the third message. It is the same everywhere. One looking in upon the large tent full of Sabbath-keepers, and noting the spirit and tone of the meeting, the Sabbath-school exercises, the bearing and feelings and testimony of the brethren and sisters, out of meeting as well as in, might easily have imagined himself in Maine, or New York, or Michigan, or Iowa. Indeed, we detected ourself a number of times calling it the Michigan Conference, instead of the California Conference, so much at home did we feel among the brethren here, and the features of the meeting in the directions named were such a complete fac-simile of those in other places. We were impressed with the financial strength of the California Conference. The Treasurer's report shows nearly eleven thousand dollars received during the past year, only a little over one hundred less than in the Michigan Conference; and yet we are informed that only about one-half of the brethren here are paying tithes, and that even some of those who have pledged, are so far forgetful of their vows, as not to pay anything. If all would come up to their duty, what might not this Conference do? Shall it not be so? Position of the Reformers Concerning the Sabbath and First-Day.
By John Nevins Andrews
JOHN CALVIN said, respecting the origin of the Sunday festival:— "However, the ancients have not without sufficient reason substituted what we call the Lord's day in the room of the Sabbath. For since the resurrection of the Lord is the end and consummation of that true rest, which was adumbrated by the ancient Sabbath; the same day which put an end to the shadows, admonishes Christians not to adhere to a shadowy ceremony. Yet I do not lay so much stress on the septenary number that I would oblige the church to an invariable adherence to it; nor will I condemn those churches, which have other solemn days for their assemblies, provided they keep at a distance from superstition." It is worthy of notice that Calvin does not assign to Christ and his disciples the establishment of Sunday in the place of the Sabbath. He says this was done by the "ancients," or as another translates it, "the old fathers." Nor does he say "the day which John called the Lord's day," but "the day which we call the Lord's day." And what is worthy of particular notice he did not insist that the day which should be appropriated to worship should be one day in every seven; for he was not tied to "the septenary number." The day might come once in six days, or once in eight. And this proves conclusively that he did not regard Sunday as a divine institution in the proper sense of the word; for if he had, he would most assuredly have felt that the festival must be septenary, that is, weekly, and that he must urge "the church to an invariable adherence to it." But Calvin does not leave the matter here. He condemns as "FALSE PROPHETS" those who attempt to enforce the Sunday festival by means of the fourth commandment; and who to do this say that the ceremonial part, which requires the observance of the definite seventh day, is abolished, while the moral part, which simply commands the observance of one day in seven, still remains in force. Here are his words:— "Thus vanish all the dreams of false prophets, who in past ages have infected the people with a Jewish notion, affirming that nothing but the ceremonial part of the commandment, which according to them is the appointment of the seventh day, has been abrogated, but the moral part of it, that is the observance of one day in seven, still remains. But this is only changing the day in contempt of the Jews, while they retain the same opinion of the holiness of a day." Yet these very "dreams of false prophets," to use the words of Calvin, constitute the foundation of the modern doctrine of the change of the Sabbath. For whatever may be said of first-day sacredness in the New Testament, the fourth commandment can only be made to recognize that day by means of this very doctrine of one day in seven which Calvin so sharply denounces. Now I state another important fact. Calvin's commentaries on the New Testament cover all the books from which quotations are made in behalf of Sunday except the book of Revelation. What does Calvin say concerning the change of the Sabbath in the record of Christ's resurrection? Not one word. He does not even hint at any sacredness in the day, or any commemoration of the day. Does he say that the meeting "after eight days" was upon Sunday? He does not say what day it was. What does he say of Sunday in treating of the day of Pentecost? Nothing. He does not so much as say that this festival was on the first day of the week. What does he say of the breaking of bread at Troas? He thinks it took place upon the ancient Sabbath! He says:— "Either he doth mean the first day of the week, which was next after the Sabbath, or else some certain Sabbath. Which latter thing may seem to me more probable; for this cause, because that day was more fit for an assembly, according to custom." He says, however, that this place might "very well" be translated "the morrow after the Sabbath." But he adheres to his own translation, "one day of the Sabbaths," and not "first day of the week." He says further:— "For to what end is there mentioned of the Sabbath, save only that he may note the opportunity and choice of the time? Also, it is a likely matter that Paul waited for the Sabbath, that the day before his departure he might the more easily gather all the disciples into one place." "Therefore, I think thus, that they had appointed a solemn day for the celebrating of the holy supper of the476 Lord among themselves, which might be commodious for them all." This shows conclusively that Calvin believed the Sabbath, and not the first day of the week, to have been the day for meetings in the apostolic church. But what does he say of the laying by in store on the first day of the week? He says that Paul's precept relates, not to the first day of the week, but to the Sabbath! And he marks the Sabbath as the day on which the sacred assemblies were held, and the communion celebrated, and says that on account of these things this was the most convenient day for collecting their contribution. Thus he writes:— "On one of the Sabbaths. The end is this—that they may have their alms ready in time. He therefore exhorts them not to wait till he came, as any thing that is done suddenly, and in a bustle, is not done well, but to contribute on the Sabbath what might seem good, and according as every one's ability might enable—that is on the day on which they held their sacred assemblies." "For he has an eye, first of all, to convenience, and farther, that the sacred assembly, in which the communion of saints is celebrated, might be an additional spur to them. Nor am I inclined to admit the view taken by Chrysostom—that the term Sabbath is employed here to mean the Lord's day (Rev. 1:10), for the probability is, that the apostles, at the beginning, retained the day that was already in use, but that afterwards, constrained by the superstition of the Jews, they set aside that day, and substituted another. Now the Lord's day was made choice of chiefly because our Lord's resurrection put an end to the shadows of the law. Hence the day itself puts us in mind of our Christian liberty." These words are very remarkable. They show first, that by the Sabbath day Calvin means, not the first day, but the seventh; second, that in his judgment as late as the time of this epistle, and of the meeting at Troas [A. D. 60.], the Sabbath was the day for the sacred assemblies of the Christians, and for the celebration of the communion; third, "but that AFTERWARDS, constrained by THE SUPERSTITION OF THE JEWS, they set aside that day, and substituted another." Calvin did not therefore believe that Christ changed the Sabbath to Sunday to commemorate his resurrection; for he says that the resurrection abolished the Sabbath, and yet he believes that the Sabbath was the sacred day of the Christians to the entire exclusion of Sunday as late as the year 60. Nor could he believe that the apostles set apart Sunday to commemorate the resurrection of Christ, for he thinks that they did not make choice of that day till after the year 60, and even then they did it merely because constrained so to do by the superstition of the Jews! The eleventh annual session of the California Conference of Seventh-day Adventists was held at Healdsburg, in connection with the camp-meeting, Oct. 6–16, 1882. FIRST MEETING, OCT. 6, 2:30 P. M.
The president being absent, Eld. Uriah Smith was elected chairman. Opening prayer by Eld. J. H. Waggoner. The minutes of the last annual session were read and approved. Credentials were presented by delegates as follows:— Arbuckle—Mrs. E. J. Howard. Burr Valley—Joseph Hutchings. Chico—Joseph Leininger; Fresno—John Church. Fairview—Mary Hutchings. Healdsburg—John Morrison, S. Brownsberger. Lemoore—W. G. Buckner, J. E. Yoakum, Peter Scazighini. Lakeport—E. J. Church. Los Angeles—H. C. Hiseman. Napa—A. W. Everts. Nevada City—Maria Beglinger. Newcastle—Mrs. E. M. Nierhoff. Oakland—J. I. Tay, Hannah Tay, Barbara C. Rice, E. J. Waggoner, W. C. White, Mary K. White, G. A. Baker. Petaluma—E. A. Chapman. Salinas—R. M. Ketchum. Santa Rosa—J. H. Thorp, J. G. Hurley, R. B. Ross, F. E. Lyttaker, J. A. McCulloch. San Francisco—H. C. Palmer, M. C. Israel, Joseph Figer, Rufus Parker. Sacramento—N. C. McClure. St. Helena—W. A. Pratt, James Creamer. Ukiah—J. B. Hughes. Vacaville—Wm. Butcher. Willits—M. P. Buck. Woodland—A. Mason, Wm. Saunders, Geo. C. Martin. The request that the Salinas church be admitted into the Conference was granted. It was also voted that the companies at Ukiah and Willits be taken under the watchcare of the Conference. The question was raised as to what privileges this entitled the delegate, and it was decided that such delegates take part in the deliberations but have no vote. Eld. Van Horn spoke of the division of the Fairview church into the churches of Fairview, Fresno city, and Burr valley. It was voted that these be received into the Conference. By vote of the Conference all members and visiting brethren in good standing were invited to take part in the deliberations of the meeting. Committees were appointed as follows: On Auditing—Wm. Saunders, W. A. Pratt, S. Brownsberger, R. Stickney, W. C. White, J. E. Yoakum, W. G. Buckner. On Nominations—Wm. Saunders, W. A. Pratt, R. Stickney. On Licenses and Credentials—Elders J. H. Waggoner, I. D. Van Horn, J. D. Rice. On Resolutions—Eld. W. M. Healey, Wm. Saunders, Eld. M. C. Israel. On motion the following special committees were also appointed: On Preaching—Elders J. H. Waggoner, I. D. Van Horn, M. C. Israel. On Social Meetings—Elders I. D. Van Horn, W. M. Healey, E. A. Briggs. On Bible Class—Elders J. H. Waggoner, I D. Van Horn, Uriah Smith. On Sabbath-school—W. C. White, S. Brownsberger, E. A. Chapman. On Temperance—E. J. Waggoner, Eld. G. D. Ballou, Dr. Chase. On Health Retreat—Elders J. D. Rice, S. Rogers, J. H. Waggoner. On College—W. C. White, J. H. Waggoner, S. Brownsberger. Adjourned to call of the chair. SECOND MEETING, OCT. 9, 9 A. M.
Prayer by Eld. W. M. Healey. Minutes of the last meeting read and approved. The Treasurer's report for the year ending Oct. 30, 1881, was also read and accepted. The Nominating Committee then presented the following report: For President, Eld. S. N. Haskell; Secretary, Barbara C. Rice; Treasurer, W. C. White; Conference Committee, in addition to the President, Elders M. C. Israel, and I. D. Van Horn These names were considered separately. Eld. Van Horn moved that another name be substituted for his own on the Conference Committee, but the motion was lost, and the report adopted, electing the officers as recommended. Reports of labor were then called for. Eld. J. D. Rice gave an account of his work for the year. He had labored some during the winter among the churches, also at Freshwater and Lakeport; recently baptized five at the latter place. There is now a company of sixteen there, ready for organization. During the tent season he has labored in connection with Eld. E. A. Briggs and Bro. L. A. Scott. As the result, there is a company of sixteen at Ukiah, and twelve at Willits. In these places missionary societies have been organized and nearly all are paying tithe. He also spoke of Eld. Briggs' present work at Laytonville where nine have signed the covenant, and others are keeping the Sabbath. Eld. Van Horn spoke of his work among the churches at Napa, Santa Rosa, Woodland, Fresno, and Lemoore, and reported good results. His work during the summer has been in San Francisco, assisted by Brother and Sister McClure and Bro. Hurley, with others assisting in the singing. Ten have united with the church as a result of the meetings, with about sixteen additional names upon the covenant. The attendance of the church has been doubled and the Sabbath-school nearly so. Eld. G. D. Ballou stated that after coming to this State he at first labored for a short time with the Healdsburg church. During the summer his work has been in Salinas and Hollister. Both of these places being old fields the truth did not interest as in new places. At Salinas, six signed the covenant and four others were baptized. At Hollister, eight have signed the covenant, and others are deeply interested. There is much that may yet be done there. Eld. Healey, shortly after the camp-meeting last year, assisted Eld. Van Horn in a tent-meeting at Alameda. He also visited the churches at Healdsburg, Santa Rosa, and Los Angeles, besides spending some time with the brethren in San Diego County. During the summer, business called him to Minnesota, where he attended camp-meeting, and spoke every Sabbath during his stay there. Since returning he has been engaged in a tent-meeting at Healdsburg, assisted by Bro. Ings and members of the church. Quite a number were reported as interested, but the results cannot yet be ascertained. Adjourned to call of the chair. THIRD MEETING, OCT. 10, 9 A. M.
Prayer by Eld. M. C. Israel. Minutes of the last meeting read and approved. Reports of labor from the ministers commenced at the previous meeting were resumed. Bro. Isaac Morrison gave an account of his work for the year. He held meetings at Kernville, and three are now keeping the Sabbath there. He went to Gonzales in company with Bro. Lamb. Eight persons accepted the truth there. He then went to San Juan, where he remained about four weeks. A Sabbath-school numbering about thirty-five was organized. The work has not been completed, but twenty have already expressed their determination to keep the Sabbath. Bro. Frank Lamb reported his work at Castroville, where ten signed the covenant. Most of them have united with the Salinas church. Since that, he has labored with Eld. Ballou at Salinas, and with Bro. Morrison at San Juan, besides occasionally holding meetings in school districts adjacent to these places. Bro. J. G. Hurley's first labor after camp-meeting was with the tent at Alameda, and for five months during the year he has been acting as tent-master. He visited and labored for a time at Soledad, Castroville, and Boonville. One remains faithful at the latter place. The results at the former places have been reported by others. Some time has been spent in missionary work at various places. The School Committee appointed at the last session of the Conference was then called on to report. The resolution passed at the time was called for and read, also the names of those constituting the committee. As was recommended, the services of Prof. Brownsberger have been secured. Several places were visited with a view of selecting a suitable location for the school. It was decided that Healdsburg offered superior advantages above other places. A building was already erected here which could be procured on very favorable terms. The building and grounds cost the city of Healdsburg nearly $8,000, and were obtained for $3,750. The school was opened the 11th of April, 1882. As accommodations could not be found for all who desired to attend, and finding it impossible to rent a suitable building or buildings for a boarding-house, the committee proceeded to erect one. There having been $5,000 subscribed for this purpose the work could be begun without embarrassment. About $700 have been invested in school furniture. An incorporation has already been formed that business might be carried on more advantageously, and that certificates of stock might be ready at the time of the camp-meeting. The report of the committee was accepted. Several spoke concerning the benefits to be gained by the school and our duties in regard to it. The meeting then adjourned. FOURTH MEETING, OCT. 12, 11 A. M.
Prayer by Eld. J. D. Rice. Minutes of last meeting read and approved. The committee on resolutions then presented the following:— Whereas, Stirring events at the present time show that important prophecies, upon which we took our stand years ago as a matter of faith, are now approaching their fulfillment, thereby confirming the correctness of our position; Resolved, That in view of these evidences of the nearness of the end, our faith is greatly strengthened, and we feel called upon to go forward in our work with renewed courage and energy. Whereas, In the providence of God a beloved brother, and a prominent member of our Conference, Bro. T. M. Chapman of Petaluma, has been removed from us by death, the past year; therefore, Resolved, That while we bow in submission to the will of God, we miss his presence among us, and deplore the loss of his labors and counsels; and we hereby extend an expression of condolence to the members of his bereaved family. Resolved, That we hereby express our gratitude to God that he has so speedily raised Sister White from her recent sickness, that she is able to attend this Conference and bear her testimony to us; and we hereby express anew our confidence in her work, and our gratitude for the testimonies of the Spirit of God among us. Resolved, That this Conference feels thankful for the presence of Elder Uriah Smith, and for the valuable aid he is rendering in the crisis that is now upon us in this State. Resolved, That in our opinion it would be better if the annual camp-meeting and Conference were held earlier in the season, as thereby a more general attendance of our people would be secured, the fear of storms having kept many away this year. Resolved, That our thanks are due to Mr. Hassett, the owner of these grounds, for the free use of the same, and for the privilege he gave us of obtaining a supply of excellent water for the use of the camp, by attaching to his pipes; and to Messrs. Raab and Metzger, hardware merchants of Healdsburg, for the free use of about 1,200 feet of water-pipe, to convey water to the ground, and for the free use of stoves and crockery, for restaurant. Resolved, That our thanks are also tendered to the San Francisco and North Pacific Railroad Company, for its liberality in conveying passengers to this meeting at reduced rates, and for carrying the tents, and other freight of the Conference, to the camp-ground free of charge. These resolutions called forth some remarks, especially that relating to the time for holding the annual camp-meeting. The general sentiment seemed to be that an earlier time should be chosen. The report of the committee was then adopted. The Committee on Licenses and Credentials gave a partial report, recommending the following persons for credentials: Elders J. N. Loughborough, J. H. Waggoner, M. C. Israel, W. M. Healey, J. D. Rice, E. A. Briggs, G. D. Ballou, I. D. Van Horn, and Sanford Rogers. It was moved to amend the report of the committee by dropping the name of Eld. J. N. Loughborough, inasmuch as he received credentials from the General Conference. The amendment was carried, and the report as amended was adopted. The Nominating Committee reported the following as Camp-meeting Committee for the Conference year: G. D. Hager, N. C. McClure, J. J. Bolton. The report was adopted as read. Adjourned to call of the chair. FIFTH MEETING, OCT. 13, 9 A. M.
Prayer by Eld. J. H. Waggoner. Minutes of the previous meeting read and approved. Reports from ministers were again called for. Bro. A. Brorsen stated that as he has labored with others nearly all the time, his report has largely been given. He spoke of the good effect of temperance work in connection with tent-meetings. Eld. M. C. Israel's labors have been quite widely distributed throughout the Conference. He has been engaged a portion of the time in business pertaining to the Conference; attended the southern camp-meeting, and assisted what he could in the San Francisco tent-meetings. Sister E. J. Howard gave an interesting report of her missionary work in San Diego County. Eight are now keeping the Sabbath there, principally through her efforts. The Committee on Licenses and Credentials announced a meeting; and Eld. Waggoner spoke of the importance of our young men laying a foundation for future usefulness by applying themselves to study, and recommended them to attend the College. Prof. Brownsberger spoke of the thoroughness which should be demanded of those attending the school. They must learn if they would obey the requirements of the school, and they were invited not to come unless they could do this. Bro. W. C. White also spoke for the school, and the desire he felt to see a strong class in the Biblical course. SIXTH MEETING, OCT. 15, 5 P. M.
Prayer by Eld. S. Rogers. Minutes of last meeting read and approved. The Committee on the Rural Health Retreat was then called on to report. They gave the history and financial standing of that institution. The amount of stock taken, with $300 pledged, amounts to $8,020. Owes on notes, etc., $4,360.26 not covered by cash on hand and due from pledges. The value of the real estate and movable property is placed at about $17,000. It was voted to accept the report of the committee. Sister White spoke of the importance of just such an institution and felt confident that it would soon be self-sustaining. Eld. Waggoner stated that in visiting springs and places of resort he had never found a better location. It was announced by Eld. Rogers that arrangements had been made for bathing so that all kinds of water treatment could be given. The Committee on Resolutions presented the following, which was adopted:— Resolved, That in the Health Institute we recognize an institution much needed. And we will take stock in the same, and otherwise support it according to our ability, and its necessities. The following resolution was then presented and after some remarks adopted:— Resolved, That we recommend our churches to raise a poor fund for the worthy poor, and that they donate one-tenth of the same to the Health Institute, to be used at the discretion of its Directors, to aid in treating the needy sick. The following was then presented, which was spoken to by W. C. White and others:— Resolved, That we request the chairman to appoint a committee of three, with whom our people may correspond who wish help, or who may desire situations for labor. It was voted that this be laid on the table. Eld. Waggoner presented the following, which was adopted:— Resolved, That recognizing the present agitation of the Sunday question as a fulfillment in part of the prophecy of Rev. 13, and seeing in it an opportunity to place the truth of the Sabbath of the Lord before the people of California, we earnestly request our brethren to advocate and defend the truth from a Bible standpoint only, and by no means suffer themselves to be thrown into politics on this question, lest the cause be reproached, and the Sabbath of the Lord be placed on a level with "the day of the sun." Adjourned. SEVENTH MEETING, OCT. 16, 11 A. M.
Prayer by Eld. M. C. Israel. Minutes of last meeting read and approved. Eld. Rice stated that since the report of the standing of the Health Retreat was given they have ascertained that $1,000 reported as pledged to that institution was intended for the school. The Committee on Licenses and Credentials presented the following additional report, which was adopted:— We recommend for licenses the following named persons: Andrew Brorsen, Isaac Morrison, Ellet J. Waggoner, N. C. McClure, W. P. Burke. There are others whom we might recommend had we no established means for their improvement. But we have insisted that they go to school, believing that they are, to a great extent, wasting their natural powers for want of cultivation. And we recommend for colporters' licenses the following persons: Wm. Ings, H. C. Palmer, L. A. Scott, Mrs. F. L. McClure, Mrs. E. J. Howard. And we exhort all the persons whose names are herein presented to aim for increase of usefulness, and to make these licenses but the stepping-stones to higher positions in the work. The Treasurer's report was then read as follows:— Balance on hand, Oct. 20, 1881............$ 2,311.22
Tithes..............................................10,887.15
Miscellaneous credits.................................97.85
Donations..............................................394.90
Due Signs Office.............................483.27—$14,174.39 Traveling expenses.........................$ 821.35
To ministers...................................4,953.51
Printing.............................................182.65
Signs and tracts.................................215.76
Incidentals, express; postage, etc...........59.54
Camp-meeting expenses......................753.38
Conference tents and fixtures...............621.60
Tent-meeting expenses......................1,757.89
Tithe to Gen. Conference....................1,128.71
Loaned school............................3,650.00—$14,174.39
E. A. CHAPMAN, Treasurer. It was voted that the report be accepted. Eld. S. N. Haskell, I. D. Van Horn, and W. C. White were elected delegates to the General Conference. It was moved that the resolution laid on the table at the previous meeting be taken up for consideration. It was spoken to by several, but on putting to vote, the resolution was not adopted. The following resolution was then offered by the committee on the Health Retreat, embodying the resolution passed at the April meeting:— Whereas, The stockholders of the Rural Health Retreat are desirous of making it a medical sanitarium, and placing it upon a benevolent basis, like our other denominational institutions, and to accomplish this have offered to sign off all claims for dividends and a large portion of their stock thus leaving only about $5,000 worth to be bought by other persons to clear the institution from debt, therefore, Resolved, That we accept their proposition and recommend them to immediately make such changes in their by-laws of the corporation as will make it a benevolent institution. The committee appointed at that time was also called on to report. The services of a competent physician have been obtained, and Bro. Rogers is now located there to assist in the work. About $800 worth of furniture has been purchased in order to suitably fit up the house for boarders, and steps have been taken to re-incorporate the institution. A vote of the conference was then taken indorsing the action of the committee, and adopting the resolution. The following was presented by Eld. Waggoner and adopted:— Whereas, The circulation of our publications by every just means is very important, and our publishing houses have prepared certain valuable works especially for canvassing, therefore, Resolved, That we recommend our brethren and sisters who can engage in such work, to consider the propriety and duty of thus working where their labor may be profitable to themselves and beneficial to the cause The calls for labor and wants of the cause were then considered. Bro. McClure spoke for the company at Sacramento, numbering sixteen persons. An earnest appeal for a tent-meeting next spring had come from the company there. Sister Nierhoff presented a special request for temperance meetings, in connection with other meetings, from Newcastle. Eld. Israel spoke for Placerville, showing the need of a laborer there. Bro. Saunders stated that it is the desire of the Woodland church that the next camp-meeting shall be at that place. Bro. Buckner spoke for Lemoore and Lone Oak. Eld. Healey entered a plea for Los Angeles, and a petition was read signed by the members there, inviting the Conference to send a laborer into that field. Eld. Israel presented a request from about fifty of the citizens of San Rafael that meetings might be held there. Bro. Tay spoke of some living at Pleasant Grove, Sacramento County, who have become interested and their request is that a minister may be sent there. Sister Ruoff thought that a good work might be done at Stockton. Eld. Ballou presented the wants of the cause at Hollister and San Juan, where immediate help is needed. Adjourned sine die. U. SMITH, Chairman.
BARBARA C. RICE, Sec. NOT a few of the misunderstandings and quarrels that embitter families against each other, and even destroy the peace of neighborhoods, are the result of matters of but little consequence. An unneighborly deed, and an intentional or fancied slight, a single impertinent word or act, a refusal to grant a small favor, etc. etc. These, and many like them, have been like sparks dropped on a fuse that, sooner or later, have produced an explosion. First there was a little smouldering resentment, that, as time went on, broke out into the fizz and splutter of wordy invectives; then manifestations of growing intensity, and at last, a rush, as it were, into flame, and an explosion that startled the community. Human nature is very powderish. No one has any business to be throwing sparks around that may reach that powder magazine. “See then that ye walk circumspectly, not as fools, but as wise.”—S. S. Times.