The First Message of the Saviour after His Resurrection.
By John Nevins Andrews
THE first day of the week is said to be the Lord's day because that Christ arose from the dead on that day. But no such reason for the use of the term is given in the Bible. It is not even said that the Lord's day is the first day of the week, and only once in the New Testament can the term Lord's day be found. Rev. 1:10. But there are six passages written before John was sent to Patmos (Matt. 28:1; Mark 16:2, 9; Luke 24:1; Acts 20:7; 1 Cor. 16:2), and two which were written after his return (John 20:1, 19) in which the term first day of the week is found. In not one of these passages is there a hint that the Lord has chosen the day as his. John wrote his gospel after his return from Patmos, but when he mentions the first day of the week he gives it no sacred title, which shows that he had no idea that it merited to be called the Lord's day.
There is therefore no authority in the Bible for calling the first day the Lord's day, for in every instance in which we know the first day to be intended, it is called by no sacred title, and no claim to sacredness is put forth for it. Nor can the title of Lord's day as the name of the first day of the week be established from ecclesiastical history, for the period of nearly 100 years elapses after John had his vision upon Patmos before any genuine instance can be found in which the name is thus applied, though there are several instances during this period in which the first day is mentioned.
The Bible however speaks of the seventh day as having been set apart to the Lord from the beginning (Gen. 2:2, 3; Ex. 20:8–12), and as the day consecrated to him (Isa. 58:13), and as the day of which the Son of man is even the Lord, Mark 2:27, 28. We cannot deny that the seventh day is the day consecrated to the Lord; and which he claims as his day, unless we can find in the Bible that the Lord has put away this day and given its name and its place to the first day of the week, which no one has yet succeeded in doing.
If, however, the first day became the Lord's day by the resurrection of Christ, it certainly became such as soon as he had risen from the dead. There never has been, and there never can be, a more sacred first day of the week than the one on which Christ first showed himself to the women at the sepulcher. If any first day was ever worthy to be honored by devotion to religious assemblies, the one on which he sent a message to his disciples, by the women, was in the highest degree worthy. In fact that was the day in which the foundation of319first-day sacredness was laid, if it ever was laid.
It is supposed to be the duty of every pastor, in our days, to teach the people to celebrate the first day, by calling them together in religious assemblies, and by preaching to them the word of God, and in particular by telling them that this is the Lord's day because he arose from the dead this day. Now the Lord Jesus Christ is the first and most eminent of all the ministers of the New Testament. It fell to his lot to set the first example of convening assemblies on this day and of celebrating the day of his resurrection. We know that no man can make improvement on his example by acting more wisely than he did. What then did our Lord do by way of honoring the day on which he showed himself to the women, and by way of teaching his disciples that it was the Lord's day, on which they must hereafter hold their assemblies?
He sent a message to his disciples by the women, that they should meet him at a certain place. Matt. 28:10. The angel had previously sent the same message. Verse 7. Did he say, "Tell my brethren to assemble this morning and I will meet with them, for this day has become my holy day by my resurrection"? No; he did not say this. Did he say, "Tell my brethren that I will meet with them this afternoon"? He did not even say this. Did he say "Tell my brethren that I will meet with them this evening at the close of the day"? He did not; for if he had, two of the disciples would not have gone that afternoon to Emmaus to spend the night. Luke 24:13, 29.
What did Christ say in this message concerning the first day? Nothing. He did not even mention the day. What then was the message? "Go, tell my brethren that they go into Galilee, and there shall they see me." Matt. 28:10. Did they go that day? The distance was so great that this was not possible, and we know that they were in Jerusalem that evening when the two returned from Emmaus. Luke 24:33. The meeting appointed by Christ was held upon a mountain in Galilee (Matt. 28:16), and could not have been till after Christ met the disciples at the Sea of Galilee, for that was his third appearance to them. John 21:1–14 compared with John 20:19, 26. What day of the week was this meeting which Christ appointed to hold with his disciples on the mountain in Galilee? The Holy Spirit has not thought it important to tell us. Why not? Because Christ did not design to establish a new day for divine worship.
J. N. A.
The Policy of Romanism.
By Ellet Joseph Waggoner
It is doubtless well known that the American Bible Society and the Baptists are not in harmony; that the Baptists circulate the Scriptures by means of their own organizations, instead of co-operating with the society. The cause of the disagreement is this: The only Bible in the Burmese language is that translated by Judson, and the American Bible Society, which professes to be undenominational, refuses to circulate this Bible, because the word “baptize” is rendered by a Burmese word signifying “immerse.” Of course the Baptists were left with no alternative but to do their own distributing.
The Christian Union, commenting editorially on this affair, regrets the action taken by the American Bible Society, and says that it is plainly in the wrong. It thinks that the society should do all in its power to bring about a union, and should circulate the version which it now rejects. The following paragraph in this article states the case clearly, and makes an important admission:—
“There is a scholarly; an acceptable, an actually accepted version of Scripture in the language of the Burmese. This version is without competition, present or prospective. It is the Burmese Bible, at least for an indefinite time to come. The Burmese depend on it, on it alone, for their knowledge of the word of God. Such, on one side, is the state of the facts. But this Burmese version of Scripture renders the Greek word ‘baptize,’ with its cognates, by a vernacular equivalent meaning ‘immerse.’ No competent scholar will assert that this is an unscholarly rendering of the Greek original. This rendering, however, compels the Christian missionaries who do not practice immersion, and who, of course, do not teach immersion, to explain the terms involved. There is for such missionaries an obvious disadvantage in this. Still, in spite of the disadvantage, missionaries not Baptists do, as matter of fact, use this version, making the necessary explanation.”
It is generally admitted that no man was better qualified to make a scholarly translation of the Bible than Dr. Judson: In translating the Scriptures into the Burmese language, he rendered “baptize” by a word meaning “immerse,” not on account of theological bias, but because as a scholar he could not do otherwise. Educated as a Presbyterian, all his prejudices were against the Baptists. On his voyage to India he employed his leisure time in studying the subject of baptism, both that he might satisfy himself as to the course which he should pursue in regard to the infants of those who might be converted under his labors, and that he might defend his views against the Baptist missionaries at Singapore, with whom he expected to spend a few months. The result of his careful study was that he rejected infant baptism and sprinkling of adults, and was himself baptized soon after his arrival in India. Of course his translation accorded with his views, and all his converts were immersed. In pursuing this course he occupied a position which no scholar will attempt to criticise.
And now what is the position of those who do not practice immersion, but who from necessity use Judson’s Bible? The Christian Union says that they are compelled “to explain the terms involved.” What kind of an explanation they could make that would be satisfactory to all parties, we cannot imagine. Here is the situation: (1) A Bible which says, “He that believeth and is immersed shall be saved.” “Repent, and be immersed every one of you in the name of Jesus Christ;” (2) Educated and acute heathen who well know the meaning of the terms used; and (3) Missionaries who do not believe in nor practice immersion, but who believe in sprinkling instead, yet who, as scholars, know that the translation is a correct one, and, in fact, the only correct translation that could be made. We fully agree with the Christian Union, that “there is for such missionaries an obvious disadvantage,” in making “the necessary explanation.” We would not care to be under such a necessity.
But the article contains still stronger testimony in favor of immersion. The editor says:—
“If the case were other than it is; if it were a question of antecedent instruction to translators what kind of versions to produce, the case might be different. We might, then, say, Let ‘baptize’ be transferred—that is, transliterated—into the heathen tongues, not translated at all. Missionaries of differing views on the subject of baptism could then use one and the same Bible, applying their several explanations of the terms transferred. This is the course pursued in both the New and the Old Versions of the Bible, and it is a wise one. But here is a version already in existence, already in possession, exclusive possession. It translates, indeed, instead of transliterating. But it translates truly enough, so far as mere lexicography goes. Nobody can deny that; nobody at least whose denial would weigh. Nay, if non-Baptist Burmese scholars were to make a new version of their own, and, in that version translate the terms in question, such scholars would not render those terms in a manner to contradict the version already existing. The utmost that they could do would be to render those terms by words or phrases of a general and indeterminate meaning. What would thus be gained? Why, against a version that gave what is certainly the general meaning of ‘baptize,’ there would be a version that did not give the meaning of that word at all. That is all.”
Note first the latter portion of the above paragraph: “Nobody whose denial would weigh” can deny that “baptize” is correctly rendered “immerse.” “If non-Baptist Burmese scholars were to make a new version of their own, and in that version translate the terms in question, such scholars would not render those terms in a manner to contradict the version already existing. The utmost that they could do would be to render those terms by words or phrases of a general or indeterminate meaning.” But this, as the editor says, would be no translation at all. That is, we must either translate the Greek word “baptize” by “immerse,” or else not translate it. Well, why not translate it? Because the great mass of professed Christians do not choose to practice immersion, as they admit that the Bible teaches, and they want to be left free to put their own construction on the term. We are obliged to say that we could not write a recommendation for honesty for those who take such a position.
The case is more serious than is commonly supposed. It involves the question whether or not the Bible shall be placed in the hands of the people, or whether they shall depend upon the priests and clergy for their knowledge of the Scriptures. If one word be not translated, why translate any of the Bible? If it is a wise thing to transliterate the Greek word “baptize,” then why not transliterate the entire Bible? Then the New Testament in English, French, Italian, Spanish, etc., would consist merely of the Greek words of the text, but with the Roman letters instead of the Greek characters. For the inhabitants of Burmah, the Burmese characters which correspond to the Greek letters, would be used, and so in other languages. This would enable the people to pronounce the words, but as they would not know their meaning the clergy could apply any meaning which suited their notions, and not be under the necessity of making embarassing explanations. Then every body could make use of the Bible. The Spiritualist could teach that Eccl. 9:5, 6, 10; Job 14:21, and kindred passages mean that departed souls are conscious and able to communicate with their friends. The Mormon could teach that the seventh commandment requires every man to keep at least two women whom he shall call his wives. Even the atheist or the pantheist could quote the first commandment as meaning either that there is no God, or that there are millions. In short, there are no errors which might not be successfully promulgated on the authority of the Bible, because people who know no language but their own could not judge for themselves whether or not the facts were as represented. As far as the mass of people are concerned, the Bible would be just as valuable if it were written in hieroglyphics or senseless jargon; and for real use it would be as well to have no Bible at all, for that is what it would really amount to.
We have called this the policy of Romanism, and such it is. The policy of that church has ever been to keep the Bible out of the hands of the people. She says that they may read it in the original; but as comparatively few are able to do this, it amounts to complete prohibition. By leaving it untranslated, the priests can teach whatever they please without fear of contradiction. The Protestant world never tires of giving honor to Wicliffe, Luther, and Tyndale, for giving the Bible to the people in their own language, thus breaking the bands of Rome, yet it sanctions a course similar to that which the Catholic Church pursued; for it must be evident to all, that the difference between keeping the whole Bible from the people, and keeping a part of it from them, is only one of degree.
And this is the course that the Christian Union and with it all the so-called orthodox denominations, thinks is a wise one to pursue, at least in regard to the subject of baptism. We most heartily dissent. It is a very convenient subterfuge, and for that very reason it is not wise. Honesty is better than policy. If we are to take the Bible as our guide, let us have it just as it is. If it crosses our preconceived ideas, then let us change our opinions and practices and make them accord with the standard. If any are determined to hold on to their own theories, or to tradition, in direct opposition to the Bible, let them do so on their own responsibility, and not use the authority of the Bible to back up that which it does not teach. If men do not believe what the Bible says, then let them cease quoting it as authority. “Every word of the Lord is pure;” and a practice which cannot stand when compared with the pure word as it came from the pen of inspiration, ought not to be adopted by men claiming to be Bible Christians. We fear that there are more persons than is commonly supposed, who are laying themselves liable to the penalties threatened in Rev. 22:18, 19.
E. J. W.
The Cause in California.
By Stephen Nelson Haskell
BY ELD. S. N. HASKELL.
THERE are many considerations which show that God has regarded and does especially regard the cause upon the Pacific Coast. We place men in responsible positions because we have confidence in them, and expect more at their hands than from others. We believe that they are more capable, and are faithful and trustworthy. We measure their responsibility by the confidence we have in their capability and faithfulness. God has placed upon the California Conference a responsibility that rests upon no other one Conference in the country. In our midst is the publishing interest, which at the present time sends forth each week nearly 20,000 papers; these are remailed by the missionary workers in different parts of the field to all parts of the world where the English language is spoken. He also has established in the midst of this people a school, which he has thus far signally blessed.
These are great responsibilities which the Lord has placed upon us as a people. We are not only placed as the spiritual guardians of these institutions, but we must sustain them financially; and if we remain faithful to the trust committed to us, we shall be required to make greater320sacrifices for them in the future than we have ever made in the past.
No other one Conference in the country has been so highly honored. It is true that at Battle Creek, Mich., there are institutions as important as the institutions in California. There is the Sanitarium that treats many hundred patients yearly, who go to all parts of the country and the world. There is a publishing association, which issues publications in five different languages. These also go to all parts of the world, where the languages are spoken in which they are written. But the aggregate monthly circulation of all these different periodicals is not much greater than the monthly circulation of the SIGNS OF THE TIMES. These institutions are sustained by more than twenty Conferences east of the Rocky Mountains. The numerical strength in the East is nine times more than that upon the Pacific Coast. The papers which are sent to the missionary workers are at a price that no great profit can be received from them. We have to look to other sources for the means that sustains the publishing institution.
God has also had placed within our midst a Health Retreat, although it is not as prosperous at present as we hope it will be in a short time from this; but the school and Publishing Association God has signally blessed during the past year. With a good building and a good corps of teachers, when the school commenced it did not present a very flattering prospect for laborers in the cause. Not because the students did not possess ability and were not as promising as others, but because of their youthfulness, there being but a very few of that age where we could expect their labor in the cause for a number of years at least. But God’s providence favored the enterprise both in numbers and character of students. After one year’s experiment not less than twelve of these students have entered the field, and are actively engaged in the missionary work. Has there ever been any school under circumstances like those under which this school started, where in the short space of one year as many laborers have gone into the field?
We think when we look at the unpopular truth we have, and what has been accomplished, that God has especially blessed the effort of his people—this effort to carry forth his work. The SIGNS OF THE TIMES is now upon its ninth volume, and during the past four months it has increased its circulation nearly as much as in the nine years previous. This is God’s doing, and it is marvelous in our eyes.
In the past the people in California have done well in sustaining the work as they have. We asked them a few years ago to raise a Reserve Fund of $4,000 for their missionary work, in view of emergencies that might arise in the cause. They freely did this, and the Sunday movement last year immediately following the raising of this money, proved the wisdom of this step. The society was able to carry the edition of 30,000 supplements for ten weeks, to be sent to every neighborhood and village in the State of California. Thus a calamity which greatly threatened our work was avoided.
The increased number of the SIGNS at the present time sent to all parts of the civilized world, and the prosperity which has attended the school, shows us that God now has before us far greater blessings in store, and the question arises Are we proving ourselves faithful to the trust which God has committed to us? In preparing ourselves for these blessings, we fear that in many respects our brethren do not realize the importance of the present time, and consequently are not advancing as the cause itself is advancing. In every advance step which this people have taken, God has seconded their efforts, opening the way before them. Three years ago when the tithing system was adopted in California, instead of the old plan of systematic benevolence, the Conference fund was nearly doubled; and now our laborers are more than doubled, and the prospect is that the funds of this year will be inadequate to meet the expense. With the addition of members and the faithfulness of the old hands, this fund should largely increase yearly. But are the tithes increasing? Do those who have paid the tithe feel its importance and sacredness, and the necessity to continue in the work? Do those who have not paid the tithe feel its importance, so as to take hold with others, or are they robbing God by withholding them? “Will a man rob God? Yet ye have robbed me. But ye say Wherein have we robbed thee? In tithes and offerings.” The offerings in no case should take the place of the tithes. If all our brethren are faithful in this respect this year, the tithe should increase at least $2,000 over last year; but judging from the receipts of the last six months as compared with the corresponding period last year, it may even fall short of what it was last year. This should not be. The tithe is the Lord’s, and should be conscientiously paid. It is exclusively used for the ministry, and those that labor in the field. This is the only resource we have to support this branch of the work. We notice also that many pledges have been made, some of which are past due and have not been paid. Shall we not see a coming up of our brethren in our coming camp-meeting as never before? Will they not pay all their old pledges and be prepared to make new ones, and so let God work for us as he has in the past? Shall we not increase in the sacrificing spirit as the work draws to a close? When God accepted a sacrifice it was always consumed.
Our brethren should put forth greater efforts for faithfulness in the trust God has committed to them in placing these institutions in their midst. As the cause on the Pacific Coast enlarges, it will require greater efforts and more zeal than heretofore, if we keep up with the providence of God. Are there not men to whom God has committed means who could place $5,000 or $10,000 in the cause? Who knows but what before us are fields already ripe ready to harvest, which have not as yet been entered? The islands of the Pacific Ocean have already received the light of truth, and from them have come individuals to the city of San Francisco, who have received further light there and are now members of the church. Australia is reaching out her hands, and wants men to come and bring her the light. Will not California and our brethren on the Pacific Coast get ready to supply these wants? While God is raising up laborers, shall we not on the other hand send them forth by sustaining that institution which contributes to this end? God has committed to his servants on the Pacific Coast whom he can trust, means to help in a time like this.
We are living in the most solemn time that has ever been in the history of this work. We are right upon the eve of greater things than have ever been witnessed in the proclamation of the Third Angel’s Message of Rev. 14:9–12. God will do great things for his cause in California, if we prepare the way. There are those all around us that would accept the truth were it properly brought to them. The ship work in San Francisco is opening before us far beyond our expectation. Rooms have been selected on Fremont Street, and prayer-meetings have been established; preaching, prayer-meeting, Sunday-school, and Bible readings are arranged. Already the fruit is being made manifest. On Sunday, the 9th, four were baptized. Our brethren who have so liberally donated to this enterprise will be interested to learn of this; but the sum which has been pledged toward this ship missionary work still falls below what is necessary to carry successfully forward this mission. We believe, however, that there are many yet who have not pledged to this mission that will wish to have a part in this work.
We have not a discouraging word in reference to the cause in this State. The cloud is rising before God’s people, and this Conference is not left alone. We have great confidence in our brethren on the Pacific Coast. We believe that as they see the cause moving forward, they will sustain the work in its different branches. We do not ask for these funds to be appropriated in any way but for the advancement of the truth; and this is the object of the institutions which have been established upon the coast. We believe that we shall see a greater faithfulness on the part of our brethren this coming fall in paying their tithes, in paying their pledges, and lifting at the financial wheel than we have ever seen in the past. We believe there are those that love this truth as much as Zaccheus loved the gospel, and will manifest it in the same manner. Are there not those that love the cause as much as did Joseph of Aramathea, and as Nicodemus, who came to the Saviour by night? Both of these men were wealthy, and when the cause was brought in disrepute at the first advent of Christ, they came to the front and used their influence and their means to sustain the gospel. God blessed them. Their financial reward was not in this life, but it soon will be given to them when the dead are raised and immortality is given to the saints of God. The work is progressing; and the providence of God says move forward.
The Dakota Camp-Meeting.
By I. D. VAN HORN
THIS meeting was held June 27 to July 3 on the same ground as last year, about two and a half miles east of Parker. The place of the meeting was in a beautiful grove, the shade of which was appreciated, as the weather was very warm most of the time.
There was a very large attendance of the brethren and sisters in this Conference. Nearly every one was here. There were sixty-one tents, beside the three large ones, and four hundred and fifty campers on the ground. There was a zeal to get out to meeting beyond anything we have witnessed before. Services were held every day in three languages—English, German, and Scandinavian. A good interest was manifested among all during the entire meeting.
The preaching was both doctrinal and practical. The main point was to show the necessity of having the Spirit of God abiding in us, without which there can be no connection with Christ. We are too near the end to make a mistake on this important point. Another feature was to show the principle of forgiveness, that when we pray God to forgive us, we must at the same time forgive those who have done us injury. We were glad to see this point have a good effect, and meet some cases who were here at the meeting.
The wants of the cause in our foreign missions were faithfully presented by Eld. Butler, and when the people were called upon to show their interest in these branches of the work, they heartily responded by making liberal pledges. In a short time over $1,400 was raised, and about equally divided between the French, English, and Scandinavian Missions, and the International321T. and M. Society. Besides this a T. and M. Reserve Fund of $800 was raised and about $60 on the Tent and Camp-meeting Fund, making in all about $2,300. This young Conference is coming up nobly, and is showing a zeal worthy of imitation.
The business meetings were all harmonious, and we may expect some good results this Conference year.
Our Sabbath and Monday efforts to reclaim backsliders, and convert sinners, were crowned with success. Light and blessing from Heaven came upon us. Quite a number made a move for the first time. On Monday afternoon twenty-five were baptized in Vermillion River, near the camp-ground. All started to their homes on Tuesday morning with good courage.
Parker, Dakota, July 4. I. D. VAN HORN.
Examine Yourselves
"EXAMINE yourselves, whether ye be in the faith."
Minnesota Camp-Meeting.
By I. D. Van Horn
THIS meeting was one of toil and hard labor, but the efforts put forth were crowned with success. Light from Heaven, and blessing from God came into the camp toward the close of the meeting and made it a happy place for all.
The preaching was close, practical, and pointed. It was calculated to arouse all from their stupor, and give them a broad and extended view of the great work to be done to warn the world. Bro. Butler was especially lead out on the subject of the spirit of prophecy, which told with powerful effect on the people. There was a hearty response to the precious truths spoken, as was seen in the lively social and district meetings.
The ministers and licentiates made a special effort to seek God, which added much to the success of the meeting. Most of them came out free, and enjoyed much of the blessing of God.
Our children's meetings here were especially interesting. The sweet, melting influence that attended their simple but full-hearted testimonies, was very precious. The Saviour came very near. I think these meetings are a source of great good, not only to the children but to the parents. They served to keep the children more quiet, especially on the Sabbath, which was service in the right direction.
The business meetings were harmonious. The wants of the different foreign missions and the International T. and M. Society were faithfully set before the people by Eld. Butler, and a response was made in pledges to the amount of about $1,300. Some means for other purposes was raised.
A special effort was made for sinners and backsliders on Sabbath afternoon, and when the call was made to come forward some sixty or more responded. The good Spirit of the Lord came in, and softened all our hearts, and made the occasion one of great profit. After a precious season of prayer, the congregation repaired to the places of meeting in the several districts of the camp, where the good work of seeking God went on. On Monday this work was continued, and in the afternoon, after a sermon on baptism, thirty candidates expressed their desire to go forward in this solemn ordinance. We repaired to Lake Calhoun, close by the camp, where above three hundred witnesses congregated on the shore to view this pleasant, though solemn scene.
After the camp broke up on Tuesday morning, the ministers and licentiates stayed another day and had a most excellent meeting, where, by confession, and broken, contrite hearts, they reached the point in harmony with the Spirit of God, and his rich blessing came upon them. Thus ended one of our best meetings.
Parker, Dakota, July 3. I. D. VAN HORN.
The Missionary.
North Pacific Conference.
SEVENTH ANNUAL SESSION.
PURSUANT to appointment, the Conference assembled on the camp-ground at Beaverton, Oregon, June 21, 1883, at 9 A. M. The meeting was called to order by the President, Eld. C. L. Boyd. After singing a hymn, prayer was offered by Eld. S. N. Haskell.
Delegates from nine churches presented credentials. By vote, Eld. S. N. Haskell and W. C. White were invited to act with the delegates in all the deliberations of the Conference. Minutes of the last annual session were read and approved.
The President being authorized to appoint the usual committees, named the following: On Nominations—O. Dickinson, H. Atkins, J. D. Fleck; on Credentials and Licenses—R. D. Benham, W. L. Raymond, E. W. Barnes; on Resolutions—S. N. Haskell, W. L. Raymond, O. Dickinson; on Auditing—O. Dickinson, R. D. Benham, J. Fleck, Jas. Chitwood, H. Atkins, E. Squires.
After remarks by Eld. Haskell, the meeting adjourned to call of chair.
SECOND MEETING, JUNE 24, 9 A. M.
Prayer was offered by Eld. Colcord. Minutes of previous meeting were read and approved. All S. D. Adventists present, in good standing, were invited to participate in the deliberations of the Conference.
By vote, the following churches were received into the Conference: East Portland, consisting of 20 members; Renton, 15 members; Linden, 8 members. Adjourned to call of chair.
THIRD MEETING, JUNE 24, 4 P. M.
Prayer by Eld. E. W. Barnes. The Committee on Resolutions then presented the following:—
Resolved, That we hereby express our faith in the Third Angel's Message, that it is the special work for this time, and that we will renewedly consecrate ourselves to God, that he may bless our efforts in the furtherance of the same.
WHEREAS, The providence of God clearly indicates that the time has come when advance steps should be taken in the missionary work, and
WHEREAS, Canvassing for short term subscriptions on trial for the SIGNS OF THE TIMES, and colportage connected therewith, has proven to be an efficient means of getting the truth before the people, and preparing the way for public effort, and
WHEREAS, Experience goes to show that when individuals first become interested to read the paper, it awakens a desire for other publications; therefore
Resolved, That we encourage a thorough and systematic canvassing and colportage in the towns and villages within the limits of this Conference.
Further Resolved, That we consider it expedient for young men and women who wish to enter the field as laborers, to first secure an experience in canvassing for the SIGNS OF THE TIMES according to the plan which is being adopted, and then to furnish reading matter to the subscribers such as they may demand.
Further Resolved, As "Thoughts on Daniel and the Revelation" is a clear and concise exposition of those prophecies which have an important bearing on our work, we recommend that it be introduced to those who have become interested to read the SIGNS OF THE TIMES.
Resolved, That we express our gratitude to God that there has been a school established on the Pacific Coast, where education is being given to those who wish to enter the ministry, and a practical experience connected therewith; and that we recommend that those who are able to do so, avail themselves of the advantages thus offered.
Resolved, That we consider it for the interests of the cause that there be more of general consultation in regard to our labor, and that it is the sense of this Conference that there should be an annual meeting where the representative men of the three Conferences on the Pacific Coast can meet for general deliberation and consultation.
WHEREAS, Large fields are opening before us which, if occupied, must have a great increase of means to carry the work forward, and
WHEREAS, A number of children among us are moved by the Spirit of God to come forward into the church; and as childhood is the forming period of the human mind and character; therefore
Resolved, That it is our duty to encourage children to help on this cause by giving such little sums as they can earn; that to this end parents ought to throw into the way of their children opportunities of getting money which they can call their own, and by giving which they will develop habits of benevolence such as will bring them into full sympathy with the blessed work, and fit them in after life to lay all upon the altar for the salvation of men.
These resolutions were spoken to by different members of the Conference; the second particularly, called forth remarks from a number of the brethren, several testifying to their interest in the plans advanced for missionary labor, and their desire to co-operate in them.
The Committee on Nominations reported, recommending the following officers for the ensuing year: For President, C. L. Boyd; Secretary, J. C. Hall; Treasurer, O. Dickinson; Executive Committee, C. L. Boyd, W. L. Raymond, T. Starbuck. The officers named were elected with the exception of Bro. Hall, whose name was withdrawn at his own request. That part of the report which concerns the Secretary was referred back to the committee for further deliberations.
The Committee on Credentials and Licenses recommended that credentials be granted to Elders C. L. Boyd, W. L. Raymond, and E. W. Barnes, and that colporteur's license be given to Mrs. C. L. Boyd. These were granted, and the committee was retained. Meeting adjourned to call of chair.
FOURTH MEETING, JUNE 25, 3 P. M.
Prayer by Eld. Colcord. The following resolution was then adopted:—
WHEREAS, The daily, prayerful study of the word of God is essential to a growth in grace and a knowledge of present duty; and the Scriptures teach that we should be ready always to give the reason of our hope with meekness and fear, and
WHEREAS, There is a manifest lack of the spirit of study among us, and we are not as familiar with the teachings of the Word as we should be; therefore
Resolved, That we believe it our duty to revive our interest in daily study, to encourage one another in the same, and to assist the youth and children to understand and appreciate the Sabbath-school lessons and other portions of the Scriptures.
Upon the further report of the Committee on Nominations, Bro. J. E. Graham was elected as Conference Secretary for the coming year.
The Committee on Credentials and Licenses presented an additional report, recommending that the matter of licensing colporteurs be referred to the Executive Committee. This report was adopted; those who go out as colporteurs were assured of sympathy and financial support, and three hundred dollars was pledged to aid in this cause.
A vote of thanks was extended to the O. & C. R. R. Company, East and West Side Division, for their courtesy toward those attending this camp-meeting. Adjourned sine die.