1. SAUL, the king of Israel, had lived in rebellion against God for many years. Because of this, the Lord had left him to himself, and refused to communicate with him either by dreams, or by prophets, or in any other manner. The army of the Philistines had come against him, and in his distress he sought to one having a familiar spirit.
2. Samuel, the prophet of God, was now dead. He had faithfully warned Saul against disobeying the Lord, and in the last warning that he gave to him, he told him that rebellion was as the sin of witchcraft. Now that Samuel is dead, Saul, who had despised his word for many years, and who had lived during this time without any intercourse with God through his prophets, now determined, by the means of witchcraft, which Samuel had warned him against, to have an interview with Samuel.
3. The woman having the familiar spirit, who is commonly called the witch of Endor, practiced her unholy calling in the most secret manner. For Saul, in obedience to the law of God, had put to death all such persons so far as he could find them. This woman stood ready to bring up any dead person that could be named, and to enable the inquirer to converse with that person.
4. The familiar spirit that consorted with this woman was the efficient cause of all the wonders that were wrought. This spirit was able to do one of two things. 1. It could bring up from the dead any person that was called for, or, 2. It could personate or counterfeit the dead man so that those who conversed with the familiar spirit should believe that they were conversing with their dead friend, because every peculiarity of his was perfectly imitated.
The first act of the woman was to ascertain whether Saul really wished to converse with the dead, or whether he feigned this in order to detect her in the practice of witchcraft, and put her to death. But when Saul had sworn to her by a solemn oath that she should not be punished for divining unto him by the familiar spirit, the woman said, "Whom shall I bring up unto thee?" It was her business to bring up any of the dead that might be called for. Her question was precisely that of a spirit medium of the present day, except, indeed, that in these days the dead are brought down from the third Heaven, or from the higher spheres; whereas in those days they were called up from a region below.211
Saul said to the woman, "Bring me up Samuel." And thus we have the very words used in seeking unto those who have familiar spirits. The diviner, sorcerer, enchanter, necromancer, wizard, or witch, for these names are all given to those who in some form do this work, asks of the one who seeks knowledge from the dead, Whom shall I bring up unto thee? And the inquirer names the dead person with whom he would converse. This shows the exactness of Isaiah's language when he represents the consulting with familiar spirits as seeking "for the living to the dead." Modern spiritualism has furnished the counterpart of this very conversation in innumerable instances.
"Divine unto me by the familiar spirit," said Saul, and "bring me up Samuel." And now the familiar spirit at the bidding of this wicked woman must show what his powers are capable of accomplishing. He must produce Samuel in truth and verity; or, if this is beyond his power, he must imitate him so perfectly that Saul should be made to believe that it was Samuel himself.
The woman invokes her familiar spirit, and the divination proves eminently successful. "And when the woman saw Samuel, she cried with a loud voice; and the woman spake to Saul, saying, Why hast thou deceived me? for thou art Saul." It is evident that the woman herself was surprised at something; for she cried out in her terror. And from this fact many have concluded that, contrary to the expectation of the woman, Samuel actually came. But it should be observed that if Samuel were indeed present on that occasion, it must have been, 1. Because the familiar spirit had power to bring him up; or, 2. Because the Lord saw fit to send him to meet Saul. But both these views are false and absurd. For, 1. It would be absurd to believe that the familiar spirit has power to control at pleasure not merely the dead in general, but the righteous dead in particular. Who dare assert that the familiar spirits are able, at the bidding of wicked men or women, to bring up from the dead the most eminent servants of God? And, 2. It would not only be absurd, but almost wicked to represent the Lord as sending Samuel to meet Saul on this forbidden ground when he had refused to answer him at all by any prophet, though Saul anxiously sought such answer in a lawful manner before he ventured upon the dreadful expedient of consulting a familiar spirit. And, 3. As it was a wicked thing in Saul to invoke the incantations of this servant of Satan, how can it be shown to be consistent for holy Samuel to come when thus invoked by satanic power?
It was said that the woman was terrified by the actual presence of Samuel. Those who say this do not read the record with proper attention. For it is to be observed that the woman did not cry out in her terror, "Samuel himself has come indeed!" She was not astonished at the sight of the old man with his mantle, for it was the business of her familiar spirit to present a perfect representation of any dead person. Indeed, it does not appear that responses were expected until the person invoked had been raised up. But there was a fact that the woman learned the moment this reputed Samuel appeared, and that fact filled her with terror. The first act of this so-called Samuel was to make known to the woman that her guest was no other than Saul, the king of Israel, the man who had destroyed every such person as herself that he could discover. It was this fact that alarmed her; for in her terror she cries out, "Why hast thou deceived me? for thou art Saul." She was not alarmed that Samuel had come; her only terror was that she found herself in the hands of Saul. This circumstance itself furnishes a convincing proof that this reputed Samuel was no other than her familiar spirit personating him; for the first act of this professed servant of the Most High was to put this wicked woman on her guard by a private hint that he who was her guest was no other than Saul himself. Let us read further in this wonderful record:—
"And the king said unto her, Be not afraid; for what sawest thou? And the woman said unto Saul, I saw gods ascending out of the earth. And he said unto her, What form is he of? And she said, An old man cometh up; and he is covered with a mantle. And Saul perceived that it was Samuel, and he stooped with his face to the ground, and bowed himself."
It is to be observed, 1. That of all the wonderful things seen on this occasion, Saul saw nothing. Witness the expressions, and it will be seen that it was the woman and not Saul who saw what was seen. Thus, "The woman saw Samuel;" the king said, "What sawest thou?" the woman said, "I saw gods ascending out of the earth." Saul inquires, "What form is he of?" The woman answers, "An old man cometh up; and he is covered with a mantle. And Saul perceived [from the woman's description] that it was Samuel."
It is to be observed, 2. That lest any should say that Saul might have seen all that the woman saw had he not been prostrate upon the ground, the sacred writer tells us that after Saul had asked the woman these questions that "he stooped with his face to the ground, and bowed himself."
It is to be observed, 3. That this wonderful manifestation of either divine or satanic power arose out of the earth. Thus the woman said to Saul, "I saw gods ascending out of the earth;" or as Gesenius gives it in his Hebrew lexicon, "I see a god-like form ascending out of the earth." And when Saul asked, "What form is he of?" she said, "An old man cometh up; and he is covered with a mantle."
It is to be observed, 4. That there are several facts here brought to view hard to be explained if this was the real Samuel, but very easy to understand if this was the familiar spirit personating or counterfeiting him. The first is, that holy Samuel should come in answer to her wicked incantations. The second is, that he should arise out of the earth. The third is, that the woman should see him, while Saul could not see him. The fourth is, that this holy man should first of all communicate private information to this abandoned woman, putting her on her guard against Saul. The fifth is, that the woman was not alarmed at the presence of this old man with his mantle, but only alarmed when he told her that she had Saul in the house.
J. N. A.
(To be Continued.)
SYNOPSIS OF THE PRESENT TRUTH.
NUMBER SEVENTEEN.
As ANNOUNCED last week, we now call attention to the various views which have been promulgated in explanation of the passing of the time, and the great disappointment of the Adventists in 1844.
1. The Advent Herald, now Messiah's Herald, from time to time after 1844 put forth unanswerable vindications of the original dates. But its position hereby became extremely embarrassing; for to admit that the days had ended, and that the earth was not burned, would, according to its own premises, involve the word of God in a positive failure. In order therefore that the days might be indefinitely extended to the future, it denied the connection between them and the seventy weeks, by which alone we have any clue to their commencement, and thus set them adrift. We learn this from a series of questions addressed by a correspondent to the editor of the Herald, and his answers as follows:—
“Question. In your ‘Chronology’ the cross is placed in A. D. 31. What are the principal objections which bear against its being placed in A. D. 39?
“Answer. 1. The absence of any evidence placing it there. 2. The contradiction of the wonderful astronomical, chronological, and historical coincidences which show beyond the shadow of controversy that the 7th of Artaxerxes was in B. C. 457–8, that the birth of Christ was B. C. 4–5, that the thirtieth year of Christ was 483 years from the 7th of Artaxerxes, that the crucifixion was in A. D. 31, and that that was the point of time in the last week when the sacrifice and oblation should cease.
“Ques. If the 70 weeks of Dan 9 do not commence in the 20th of Artaxerxes, how can the 2300 days begin at the same time with them, and yet terminate in the future?
“Ans. They cannot.
“Ques. Must we not henceforth consider that they have different starting points?
“Ans. Yes.”—Advent Herald, May 22, 1852.
We must now call the reader's attention to that portion of the “original Advent faith,” which once formed a part of a standing notice in the Advent papers, under the head of “Points of difference between Us and our Opponents.” It is as follows:—
“We claim that the ninth of Daniel is an appendix to the eighth, and that the seventy weeks, and the 2300 days or years, commence together. Our opponents deny this.” Signs of the Times, 1843.
The Herald itself has now denied this, and thus abandoned its original position, and gone over to the ground of its opponents.
Again: “The grand principle involved in the interpretation of the 2300 days of Dan. 8:14, is, that the 70 weeks of Dan. 9:24, are the first 490 days of the 2300 of the eighth chapter.”—Advent Shield, p. 49. Art., Rise and Progress of Adventism.
“If the connection between the 70 weeks of Dan. 9, and the 2300 days of Dan. 8, does not exist, the whole system is shaken to its foundation; if it does exist as we suppose, the system must stand.”—Harmony of Prophetic Chronology, p. 38.
From these extracts it will be seen how serious a departure from the “original Advent faith,” is this denial of the Herald's, and of how grave a character. It is taking the position of the opponents of the Advent faith; it is ignoring the “grand principle involved in the interpretation of the 2300 days;” it is yielding a point by which “the whole system is shaken to its foundation.” Thus has the Herald turned traitor to its first principles, and ignominiously abandoned the Gibraltar of the prophetic periods to the hands of the enemy. And yet, “We are the Adventists,” is the presumptuous claim which it still puts forth. And what are the reasons for all this? Simply these:—
“We have no new light respecting the connection between the 70 weeks and the 2300 days. The only argument against their connection is the passing of the time. Why that has passed is a mystery to us, which we wait to have revealed.”—Ad. Herald, Sept. 7, 1850.
Conclusive testimony to show the connection of the 70 weeks and 2300 days has in its place been offered; and we submit to the judgment of the reader if the reasons above alleged are sufficient to disprove it, or to justify so glaring a departure from just rules of interpretation. Even the seeming objection against their connection has been since 1844 thoroughly removed, as will in due time be noticed.
2. Another class attempted to re-adjust the reckoning of the days by assigning a later date for the seventy weeks. They took the commission of Nehemiah, in the twentieth of Artaxerxes, as the starting point, and gave it such a date as to make the whole period terminate in 1854. This was the basis of the excitement on that point, time, that existed in some parts of the land. The merits of Nehemiah's commission have been already examined. We have seen that it will neither answer the import of the prophecy, nor harmonize with a single date. But 1854 has passed; and even allowing the 20th of Artaxerxes its proper date, B. C. 444, the 2300 days reckoned therefrom could only extend to 1857, which is also passed. That theory therefore has fallen; and those who have rested upon it have been doomed to failure and disappointment which they might have avoided. And now that the utmost limit has passed to which the days can possibly be extended, we may hope that some will be willing to view the matter in its true light, and admit that the mistake must lay, not in the original reckoning of the time, but in the event to occur at the end of the days.
The desperate position adopted by the Herald on account of the passing of the time in 1844, so far as we know, it still holds. We had supposed also, that the majority of its supporters might as a last resort, adopt the conclusion of the Herald, that the periods were not connected. How many of them privately entertain this view we cannot say; but we have not seen it publicly advocated; a prudent silence having for the most part been maintained concerning the prophetic periods. Some attempts at prophetic exposition, have, however, more recently appeared, but only sufficient to give evidence of a chronic condition of imbecility and chaos; One of the most significant references to the question before us, is the following from one of its prominent writers:—
“That those periods are intended to enlighten our minds, and direct our faith in regard to the end of the gospel age, I fully believe. But not that we should so locate their commencement and terminus by historic events as to form a basis for full faith, such as we are required to have in the statements of the gospel. Gospel truths are clear and certain, requiring our implicit confidence. But human calculations, and historic applications, as connected with prophetic times (though important and useful when used modestly and carefully) may not demand such confidence.”
He then proceeds to throw out some suggestions in regard to the prophetic periods in the form of questions, as follows:—
“First. Is the definite year of Christ's advent clearly revealed in the Scriptures alone?
“Second. Can all intelligent Christians understand the principle of prophetic reckoning and arguments by which to determine confidently and certainly at what point of time the periods end?
“Third. Can all Christians accurately compute sacred chronology and definitely determine the age of the world?
“Fourth. Are all Christians in circumstances which will permit them to gain access to historical and chronological works, and have capacity and time to study them and gain all the light which may be obtained by able and energetic students?
“Fifth. Are children, young converts, and believers of small capacity required by the gospel to put full confidence in the deductions of more able men on prophetic times and historic research?”
The import of these questions none can fail to perceive. It is to throw an uncertainty over prophetic reckoning; to foster the idea that the periods cannot be understood; and hence to discourage their study, and take the edge from those great truths that are built upon them. It is akin to that popular idea, that much of the word of God is beyond our comprehension and cannot be understood; or, in other words, that revelation is not revelation; which is infidelity. Of what use is a prophetic period with both ends in the fog? For what were they given, if there is no definiteness to be attached to them? No: all Scripture is profitable; and those prophecies and periods of years which lead us down to scenes connected with the end, are within the easy comprehension of all “able and energetic students,” of whom there are not a few, and they can bring them within the comprehension of every child. So it is with the 2300 days. With the data which the Bible gives, and the plain records of history, which are entitled to universal confidence, there need be no hesitation in the application. It is easy, natural, clear, harmonious, and definite. There stands that great period in the past like a monument of truth; and no efforts have been able to shake its foundations or to overthrow its structure. Beware then of those who would endeavor to obscure or remove the ancient landmarks. It is a fearful thing to err from truth. If the light in you become darkness how great is that darkness. It is not strange, after all the wild work that has been made by those who have compassed themselves with sparks of their own kindling, that some should have but little confidence in anything. But truth is not responsible for all this, and it is none the less clear, and the prophetic periods are none the less definite and certain on this account.
The idea that if the termination of the prophetic periods is known, the time of the second advent is also known, is a conclusion drawn without warrant; for there is no prophetic period that reaches to the coming of the Saviour as will be hereafter proved. But yet they do bring us to events which it is not safe to lose sight of.
The position of the third class, that the mistake which led to the disappointment in 1844, lay in the subject of the sanctuary, and not in the reckoning of the prophetic periods, will claim attention in our next.
U. S.
BLIND UNBELIEF.
By Roswell Fenner Cottrell
THE evidences of the inspiration of the Scriptures were never so strong as at the present time. Prophecies fulfilled and fulfilling demonstrate the truth of divine revelation as never before; so that the believer may have the utmost assurance possible on which to rest amid the perils of these last days But it is remarkable that right here, amid the signs and wonders so clearly foretold of the last days, infidelity is making more rapid strides, than at any previous time; and we can see in this the full meaning of that significant question of our Saviour, "Nevertheless when the Son of man cometh, shall he find faith on the earth?" It is no wonder that the vials of God's wrath are reserved for this generation; and that it will be more tolerable for Sodom and Gomorrah in the day of Judgment.
R. F. COTTRELL.
CALLS FOR LABOR.
By Ellen G. White
At a meeting held in Oakland to consider the wants of the cause, the brethren assembled presented the urgent demands for labor in this State.
Eld. Haskell spoke of the necessity of ministerial labor upon the Pacific coast, also of the need of missionary labor not confined to the ministry. He dwelt particularly upon the importance of those ministers who do go out, going with faith and confidence in God, doing their work with thoroughness. Reference was made to the many calls from the different fields, and of the few ministers ready to answer these calls, and of the discouraging state of health of most of these.
I spoke at some length upon the duty of our ministers to control the voice, and not pervert their powers by speaking too loud. Every minister should do his utmost to become an acceptable speaker. If one forms the habit of pitching his voice to an unnatural key, he does great injury to the vocal organs, as well as violence to the ears of the people. The minister should conform his life and manner of teaching as nearly as possible to the life and manner of Christ. During his whole ministry Christ was never heard screaming his lessons of instruction. He modulated his voice, speaking plainly and distinctly, with an earnestness and pathos that ever deeply impressed his hearers.
Remarks were made by several of the brethren with reference to the many openings for labor. Bro. Rice spoke of Chico, a place where an effort had been made and forty had signed the covenant, but that further labor was essential to confirm and establish a church. He also spoke of other places where a few had come out and were observing the Sabbath, that if further labor could be had, others would probably take their stand for the truth. A tent would be needed as our people have no meeting houses in these places. Bro. Chapman spoke in favor of laborers going to Santa Barbara county. He has relatives who have sent urgent requests for some one to come and preach the truth there. Several other places were mentioned as good openings.
Bro. Butcher then spoke particularly of Suisun, Vacaville, and Dixon. The miracle of his tongue being loosed, had created great excitement in these places. He states that when he was ordained elder of the church he objected because of impediment in his speech, saying that he could neither read nor speak on account of stammering so badly. Eld. Healey told him that Moses made the same excuse, but the Lord told him, "I will be with thy mouth and teach thee what to say."
Bro. B. decided that if the Lord had chosen him for the place he would help him to fill it. He felt the power of truth and longed to talk it to his neighbors. He prayed most earnestly that God would remove the stammering and help him to talk the truth. He received the assurance that this would be done, and upon the strength of his faith he invited his neighbors, not of our belief, to come out to the meeting. They came, and he was able to talk with great freedom and convincing power. Those who have known Bro. Butcher for years are filled with astonishment at the great miracle wrought. He has had many invitations to talk the truth, and has done so with joyfulness. He believes quite a number are convinced that we have the truth, and if some laborer could come with the tent a good work might be accomplished. Another in pleading for Vacaville, says the case of Bro. B. has stirred the whole community, and individuals who had not attended church for years have come out to hear him explain the Scriptures, and now they want to hear more on these subjects.
Eld. Healey says, there are so many openings they can hardly determine where to go; openings at Shasta, San Diego, Vacaville, Dixon, good fields everywhere; but where are the men to respond to the calls?
Bro. Israel spoke of the calls that had come from Kern county, stating that the tent could be pitched at the county seat, and he thought, meet with success; also that San Francisco should have tent labor, that the church was in need of help, many of their members having moved away, and a heavy debt upon their meeting house. He expressed his anxiety to do all that he could to advance the cause; spoke of his gratitude for what the Lord had done for his family, through a testimony from sister White, in releasing his wife from the cruel bondage of despair, which had come upon her in consequence of poor health, and had held her for months. In accepting the testimony she was restored to her family in her right mind, and is now cheerful and hopeful, praising God for the great deliverance wrought.
Eld. Waggoner remarked that he did not come to this coast to labor as a preacher, yet he felt the same interest for these fields of labor as though he were engaged exclusively in preaching. He expressed a special anxiety for San Francisco, stating that light had been given that this was a missionary field. Many that have embraced the truth here have moved to other places, some have died, and at present the church is very small. He urges that the tent be pitched at different points in the city, and meetings continued through the favorable part of the season. He also urges that the different fields be carefully and prayerfully considered. We must not study to keep the efforts of our ministers in a narrow compass. Elders White and Bates started in Massachusetts, and Maine, and they went out in different directions in different States, planting the standard of truth, from which the light should shine forth to others. These men who led out in the work had the fullest confidence in God's power to help them in their work, and he did help at the very time they most needed help.
This precious truth gathers up one here, and another there, and from every truly converted soul the work will enlarge and spread.
E. G. WHITE.
THE CHRISTIAN'S STRENGTH
By Stephen Nelson Haskell
THE power of the Christian religion lies in its simplicity. Kingdoms are overthrown, thrones demolished by the diffusing of its spirit in the hearts of its opposers. The weapons of the Christian are not carnal but mighty through God to the pulling down of strong holds. To an impetuous people Peter our Saviour said, "Put up again thy sword into his place; for all they that take the sword shall perish with the sword." "The cup which my father hath given me; shall I not drink it?" He took upon himself our nature, became subject to the frailties of mortals and voluntarily laid down his life for a fallen race. It was by this act he became victor over the world, flesh, and the devil, and rose from the dead a triumphant conqueror.
Never was there such a moral phenomenon exhibited upon this earth, as the first establishment and progress of Christianity. The instruments by which it was established, the opposition with which it was met, and the success which attended its career, were all of the most extraordinary character. The nature of the work was humiliation, yielding of personal honor, glory, and every selfish comfort, while the opposing party apparently triumphed. Of the author of the Christian religion it is said, "he made himself of no reputation, and took upon him the form of a servant and was made in the likeness of men, and being found in fashion as a man, he humbled himself and became obedient unto death, even the death of the cross."
While the Roman kingdom was in its glory and the whole world reposing in security under the protecting wings of the most august of all Cæsars and Polytheism, with her myriads of temples, and her myriads of myriads of priests triumphantly seated in the affections of a superstitious people; and the clouds of incense arose from every city, town, and hamlet, in honor of the gods of the Roman superstition, that Christ the star of Bethlehem appeared. He, born in a stable. What fearful odds? what a contrast,—idolatry on the throne, the author of principles which were to shake the world lying in a manger.
Unattended in his birth, unseconded in his outset, he begins his career. After thirty years of obscurity we find him followed by what the wisdom of the world, the wealthy and the proud would call a contemptible company. The Saviour announces to one of them, an uncouth fisherman, that he had discovered a truth which would modify the whole world. All the powers of earth and hell combined cannot rid the earth of this truth. Here a dozen individuals from the humblest walks in life, commence a work under the direction of Jesus Christ, which is finally to triumph over the wealth and the most powerful kingdoms on earth. Their life was to be one of self-denial and sacrifice. They were to leave home, houses, lands, and the nearest ties, for the truth's sake, and for a reward a crown of glory in the world to come. Such was the army of faith and the inducements set before them. Thus commences the work of the gospel at the first advent of our Saviour.
In the language of another: "The land of Judea is smitten with the sword of the spirit. Jerusalem falls, Samaria is taken. The coasts of Asia, maritime cities, islands and provinces, vow allegiance to a crucified King. Mighty Rome is aroused, shaken and affrighted. Sacrifices are unbought. Altars moulder and temples decay. Her pontiffs, her senators, and her emperors stand aghast. Persecution, the adjunct of a weak and wicked cause, unsheaths her sword and kindles her fires. A Nero and Caligula prepare the fagots and illuminate Rome with burning Christians. But the scheme soon defeats itself, for anon, 'tis found that the blood and ashes of martyrs are the seed of the church. So the battle is fought till every town of note from the Tiber to the Thames, from the Euphrates to the Ganges, bows to the cross. On the one side superstition and the sword, the mitred head, and the sceptered arm combine, on the other, almighty truth alone pushes on the combat. Under these fearful odds the truth triumphs."
Now shall those to whom is committed the closing work of the gospel tremble and fear to enter the conflict before us. Does not our God live and are not his truths the same? "It is not by might nor by power, but by my spirit saith the Lord."
We want an army of thousands to enter the field as missionaries, to sell our publications, obtain subscribers for our periodicals, remail those sheets which are laden with the truths of God to the thousands who now sit in darkness, and to act as colporters in the cause of Jesus Christ. Where are the self-denying and self-sacrificing men and women to do this work? who will enter the ranks as a worker in the cause of our divine Lord?
S. N. HASKELL.
ENCOURAGING WORDS.
By Editor
The following is from Mrs. M. L. Priest, the secretary of the oldest V. M. society in the country; has been its secretary ever since its organization in June 1869. Although a private letter she will pardon the liberty we take in making it public. This society takes 300 copies of the SIGNS, a club of each of our periodicals in the different languages.
“When the sample copy of the SIGNS came to hand, I felt like congratulating the friends at the office in the successful attempt to improve the appearance of our valuable pioneer paper. I think now with the help of God in preparing articles and distributing the precious reading matter,213it will be a success. Certainly the appearance of the paper is all that we can ask. We have decided to take the 12-page edition, believing the interesting matter contained in the extra four pages is well worth the difference in price. I think the real workers in our society were never of better courage than now. We have received quite a number of very interesting letters from those to whom we have sent papers the past quarter, some sending us names of friends to whom they wish the paper and tracts sent, and yet I am satisfied that had we a closer connection with Heaven and were we more deeply imbued with the spirit of this message, God would bless our efforts to a greater degree.
“I believe the Lord is leading out in this work, and it will finally triumph. My health has improved, God heard and answered prayer in my behalf; I am not able to do that which requires much strength, but thank God I can write and send out reading matter. I think I never esteemed it such a privilege to have a part in this missionary work, as I have the past winter.”
Another, a director in Ohio, writes:—
“I am in harmony with your effort to push the SIGNS. I have visited during the last quarter all the small companies in my district, five in number, and have succeeded in obtaining in each company a club of ten, besides individual subscribers.
“The district where I labor is new and churches very small, but I find no trouble in raising the clubs and with a proper effort I believe nearly every company of Sabbath keepers would take at least a club of ten. I shall continue to work in all parts of the missionary cause; and may God bless you in your efforts.”
TRACT SOCIETY BUSINESS.
By Stephen Nelson Haskell
AS THERE are quite a number in this State acting as agents for our publications, among which are our ministers and colporters, it is important that they, together with the missionary officers, should understand what relation they sustain to the society.
1. It is supposed that they distribute tracts at the expense of the society, the same as other members, therefore they should have a memoranda of work in their pass books for reference and from which to make out their reports.
2. They should do all business with the State secretary, order all publications from her and deal directly with her.
3. Publications may be taken from the depositories in the church or district depository on order of the State secretary.
4. When agents draw publications from these depositories the district secretary should charge the State with the amount and the State secretary be notified, that the charge may be made to the individual. If the publications be taken from the church depository the librarian charges to the district and the district to the State, so that no one but the State secretary keeps an account with the agents
5. The State secretary should be notified when money is paid by agents to the district secretaries or librarian, that she may charge the districts and credit the individuals.
6. SIGNS or other periodicals should be ordered by agents from the State secretary on which payment can be made, if most convenient to the district officers, and these should, in sending money, report in such cases, the amount and from whom received.
S. N. HASKELL.
STATE QUARTERLY MEETING.
By Stephen N. Haskell
The third quarterly meeting of the California Tract and Missionary Society, for the present conference year, convened April 26, 1880, on the Lemoore Camp-ground. The meeting was called to order by Eld. Haskell. He made some remarks relative to the great amount of good that had been accomplished by our missionary societies.
The minutes of the previous meeting, held Jan. 18, were read and approved. The resolutions adopted at that time recommending the circulation of Sr. White's works were spoken of, and the librarians present questioned in regard to what had been done in this respect during the quarter. They reported libraries of her works in the various churches. It was recommended that each family obtain these for their own libraries to read themselves, and also to loan to their neighbors. Then followed a report of the work done in the State during the quarter; which is as follows:—
The president then spoke of the wants of the cause in this State, and the necessity of our engaging more earnestly in the work, especially in that relating to the Seamen's mission. Vessels leave San Francisco for nearly every civilized country in the world; and publications can thus be sent everywhere. Seamen have reported the greatest anxiety on the part of the inhabitants of some of the islands of the Pacific, to obtain our publications, and captains have sometimes themselves become interested. They have also furnished us with many names for our Vigilant Missionary Societies, and a goodly number of interested readers have thus been obtained. A committee on resolutions was appointed by the chair consisting of J. L. Wood, C. W. Porter, and G. W. Hutchings. The meeting then adjourned to the call of the chair.
At the second meeting held April 27 at 9 o'clock A. M. the committee on resolutions made the following report:—
WHEREAS, we have been favored with the labors of Sr. White in this State, and thereby a vast amount of prejudice existing against our views has been removed; and realizing that the way is now opened for more successful missionary labor than ever before; therefore,
Resolved, That we will seek a greater consecration to God and his work, and recommend colporting and canvassing for the sale of our publications, especially the Spirit of Prophecy, and obtaining subscribers for our periodicals; and
WHEREAS, this will necessitate a greater amount of bound books and pamphlets to be kept on hand.
Resolved, That we recommend our districts and church societies to act as agents for the State tract society, in the sale of bound books and pamphlets, returning retail price to the State society;
Resolved, That we also recommend our ministers and colporters to act as agents in the sale of our publications and to deal directly with the State society.
Resolved, That we are in harmony with the ship missionary work, and recommend raising immediately a fund of $3,000, one-third to be appropriated for the ship work and the remainder as a reserve fund to carry the publications necessary to supply those who sell in our districts.
Resolved, In view of the local societies and ministers acting as agents for the society, we thereby discontinue the ten per cent. hitherto added to tracts and charged to the districts.
Resolved, That the expense of transportation of publications to the districts and churches shall be paid out of the State fund.
Resolved, That we recommend each district to make a special effort to pay its indebtedness as soon as possible, that the State society may be able to pay its indebtedness and relieve the association.
These resolutions were acted upon separately and unanimously adopted. Much earnestness was shown by the brethren in regard to the resolutions, especially the fourth. The call for pledges toward this fund met with a hearty response. Seven of the brethren present immediately pledged one hundred dollars each, and eight others fifty dollars each; in a few minutes and without special urging the pledges amounted to over $1,700, to be paid on or before Nov. 15, 1880. If our northern brethren will do as well in proportion, the sum raised will exceed $5,000.
There were between twenty and thirty that joined the General T. and M. Society at $10.00 each. The number of subscriptions for our periodicals, taken on the ground, was over one hundred, mostly for the SIGNS OF THE TIMES. Two little brothers, aged respectively six and seven years, obtained nine subscribers for the Instructor.
Two go from this meeting as colporters, and three as canvassers for our periodicals; and an agency for Plain Facts was also taken by two of the brethren. Several meetings were devoted to instructions in the missionary work, accompanied with illustrations upon the black-board, showing the manner of doing the business required in the society, in which there was much interest taken by those present.
Meeting adjourned.
ELD. S. N. HASKELL, Pres.
BARBARA C. STICKNEY, Sec.