Earlier text: The Work in New JerseyThe Johnston Sunday Bill in the United States Senate
By W. W. P.
The Johnston Sunday bill, with whose provisions our readers are more or less familiar, occupied the attention of the United States Senate for over an hour on Wednesday, January 26. When the bill was called up on that day for the third time, the request was made to let it “go over;” but Senator Johnston, who was in charge of the bill, objected, and on his motion the Senate proceeded to consider the bill. The discussion took quite a wide range, and was participated in by several senators. The quotations which follow are taken from the official report in the Congressional Record. In answer to an inquiry, it was stated both by Senator Johnston and Senator Gallinger, chairman of the Committee on the District of Columbia, that there is no Sunday law in the District. Senator Paynter of Kentucky stated that “the employees of barber shops desired that the shops should be closed on Sunday because they did not want to work on that day; they wanted it as a day of rest. If the law required that the shops should be closed on Sunday, then the proprietors could not ask them to work on that day.” In reply to this Senator Bailey of Texas took this ground: “I am not disposed to allow any class of people to come to legislative assemblies of the country to settle controversies between them and their employees. I certainly would not insist that a barber ought to work if he does not want to work. . . . So far as I am concerned, I am not disposed to allow any class to come and ask for a law that interferes with some man who wants to pursue his calling, simply because some other man does not want to pursue it.” If this sound principle enunciated by Senator Bailey should be followed, it would prevent the enactment of many of the Sunday laws now demanded by the representatives of different trade-unions. In the early part of the discussion, Senator Heyburn of Idaho said:— “I believe in the observance of the Sabbath day, but I object to the proviso in this bill. I object to legislative discrimination between the moral code of different men. If this is a day of rest, a Christian of the standard type or a Seventh-day Adventist can agree upon the day that shall be observed as a day of rest, but when you inject into a bill, in the proviso, the religious principle, then I say it is not a proper subject for legislation at all. . . . “I do not want the pill sugar-coated. If we are going to vote upon religious discrimination, I want it stated fairly and candidly that that is the basis of our judgment and our vote. If it is merely that the world may stand at rest for a day, regardless of religious principle, well and good. Let us do it. “I try to observe the Sabbath in a proper manner; I would not see the wheels of industry move every day in the year. I believe in a day of rest, but on principle. I am not a Seventh-day Adventist on principle. I do not believe in recognizing this class of legislation as being a legitimate consideration for Congress. . . . “If men are to act upon their conscience in the performance of the deeds of good citizenship, let it rest in their conscience. If we want a universal day of rest, let us eliminate all attempt to recognize the difference between religious creeds and say that the seventh day of the week shall be a day of rest, and let everybody conform to it.” Following him, Senator Dixon of Montana, spoke at some length:— “I certainly am in favor of keeping one day of the week as a day of rest and recreation and for the purpose of religious worship, if the individual so desires. But what is the real purpose behind this bill? Is it to apply a religious test in the District of Columbia? If that is the purpose of the bill, then the trimmings permitting the sale of fruit, newspapers, confectionery, cigars, and other things ought to be cut out of it. If there is going to be a religious test applied in the capital of the United States, then the bill should so specify, and cut out many of the exemptions that are in it. If it is not a religious test, then there is no occasion for the passage of this kind of a law in the capital of this great republic. “I think, in a republican form of government, one of the most dangerous programs that legislatures can enter upon is anything looking toward the establishment of a religious test through a court of law. “I think there is an exemption in this bill in favor, possibly, of Seventh-day Adventists and Jews, but in some way or other the bill provides that those persons whose conscience impels them to keep another day than Sunday in order to keep within the provisions of the bill must be members of a religious body. Suppose they are converts to one of these different kinds of religion and believe Saturday is the legitimate Sunday, as usually interpreted, are they to be convicted under this bill because they have not affiliated and joined some other religious society? . . . “I do think, Mr. President, before this bill is put on its final passage that it should be better considered than apparently it has been up to this time. I know that the great cry in this country among certain classes of citizens is for Sunday observance. If this bill is to provide a day of recreation and rest, then it is legitimate; but if it is to apply a religious test in this great republic, it is a very dangerous proceeding, and, notwithstanding the popularity that will attend the support of this bill as it now stands, I think the Senate of the United States ought to pause and well consider the proposition.” Senator Bailey of Texas, while favoring the bill, made a significant statement concerning its origin. Referring to those who were demanding the legislation, he said: “All they ask—and they do not ask it as religionists, although many of them probably would never have thought about the matter except in that way—but as good citizens, all they ask is a sensible police regulation.” It is worthy of note in this connection that the ministers of the various denominations in the city of Washington who are earnestly urging the passage of this legislation do not appear to be at all concerned about any other “police regulation,” and it is impossible to avoid the conviction that their interest in this particular case is really in behalf of the Sunday institution, and not merely in behalf of the peace and dignity of the state. The following interesting dialogue is quoted verbatim from the Record:— “Mr. Heyburn.—The State of Idaho has a Sunday-observance law. I thoroughly approve of a law for the observance of a day of rest, and I select the Sabbath as that day. “Mr. Bailey.—Because most people observe it? “Mr. Heyburn.—Yes. I attend and participate in religious exercises on that day, but if we select that day for one, let us select it for all. This bill excepts the Jews. “Mr. Bailey.—And so it ought. “Mr. Heyburn.—And the Seventh-day Adventists. “Mr. Bailey.—That is also right. “Mr. Heyburn.—They are excepted on what ground? On the ground of religious conscience? “Mr. Bailey.—Upon the ground that their conscience instructs them to observe another day, and if they observe that day as a day of rest, they need not observe this day. If the law made no such exception as that, it would simply mean that the Jew who observes Saturday and closes his place of business, must then follow it with the observance of Sunday and close his place of business for a second day of the week instead of for a single day, as men of our faith do. . . . “Mr. Heyburn.—I would not like to be put in a position where it might be even inferred that I had expressed myself in favor of discrimination against either the Seventh-day Adventists or the Jews. If you put it on a religious basis, that would be true, and, putting it on a religious basis, I would not vote for the measure; but putting it on the basis of a day of rest and a police measure, as the senator has suggested, then there is no discrimination against anybody. “Mr. Bailey.—And the very fact that the bill allows men compelled by religious conviction to observe one day rather than another is a plain effort to avoid religious discrimination. It simply allows a man to rest that day which his conscience selects. But the law still says he must rest one day in seven. “Mr. Bailey.—I think it is a very sensible police regulation. “Mr. Dixon.—Will the senator allow me to ask him a question?” “Mr. Dixon.—As the bill now stands, the only way the Jew, or the Seventh-day Adventist, and other people who believe in observing another day in the week than Sunday for rest and religious enjoyment can take advantage of it is to prove their membership in some such religious body. “Mr. Bailey.—I think the senator’s suggestion is a very sensible one. The senator from Kentucky [Mr. Paynter] has already expressed to me an opinion that the bill could be worded in that respect more in consonance with the views which I assume all senators entertain. I think a man whose conscience requires him to observe one day rather than another ought to be protected, though he may not be a member of any religious organization or society; and I imagine from what the senator from Kentucky has already said to me that he intends to propose an amendment of that kind.” Senator Money of Mississippi, the leader of the minority, then took up the discussion. He said in part:— “Mr. President, this is a Christian nation, and not a Christian government.21 That is forbidden by the Constitution. Jew or Gentile, Mohammedan or Brahman, has a right to his own religious convictions. There is nothing in this bill about religious observance. It is an effort to secure a day of rest; and there can not be a half dozen days of rest by law. If we respect Saturday as the Sabbath of the Jews and the Seventh-day Adventists, we must respect Friday as the day of the Mussulman; and I do not know how many African tribes have Thursday or Wednesday or Monday for their only day. This is simply an effort to secure one day out of seven for rest, and if anybody considers Saturday as the Sabbath—and undoubtedly it is the Sabbath, and not Sunday—he of course can rest that day, if he chooses. “But it will not do, in my opinion, to complicate the difficulties of the execution of this proposed law by permitting a man who does observe Saturday on his motion to violate Sunday on his own motion because he observes another day. We are securing a day of rest for all, and if he wants two days, he can take them. Certainly, I think, you will find difficulty in closing up one house of business and allowing another alongside to keep open because the first was closed the day before. It is the difficulty of executing the law. “I wish to say further, while we are not authorized to legislate about religious observances of any sort or to make holy days of any sort, yet Congress can legislate in respect to the general public opinion. It ought to defer to the general public opinion, and the general public opinion in the United States is that Sunday is a day of rest, and in obedience to that general opinion we propose this legislation. Whether it is better for a people to rest one day or not, to rest one day is a question which is easily answered. If a man wants to prosecute his profession for a certain time on that day, as has been provided for by the senator from Alabama in his bill, he can do so. “If his conscience dictates that he must not work, he can close his shop. Nobody can compel a man to work on Sunday. Neither can the law compel him to work any other day in the week, but it can say that on a certain day or on a certain part of a day no work shall be done. Why?—First because of the economic principle that every man ought to rest one day in the week, and probably two. Secondly, because there is a deference paid by the great body of the people to the sanctity of that day. . . . “I am not in favor of the blue-laws of Connecticut or the old kirk of Scotland regulations, and the trouble about these reform movements is that they never stop at the point which was intended by the beginners. It is like the prohibition movement which swept over the country. The way to hell is paved with good intentions. When you get reforms in the hands of reformers, they are generally emotional people with small development of the rational faculty, and prompted by their repeated successes, they go from one reform to another, and it is proposed that one shall attend church on Sunday; then a particular church; then a constable is permitted to invade one’s home, if he does not attend church, to see whether or not he is sick; then one can not kiss his wife on Sunday. The beginnings of these things are very innocent. “I shall vote for this measure, but I do not want any sacred concert on Sunday, unless it is free, any more than any other concert. I might say that there should be no sermons unless they were free, but I will not say that, because Sunday is the preacher’s day, the day on which he earns his salary. I have no objections to pew rents and all that sort of thing, but it does seem to me, if we are going to set aside a day of rest, it ought to be a day of rest for everybody, and we should not have the incongruity of having half the stores on F Street and Pennsylvania Avenue open on Sunday because our Jewish friends see fit to observe the preceding day.” Senator Tillman of South Carolina desired to know whether the senators were going to punish themselves for holding a session of the Senate on Sunday. Senator Cummins of Iowa asked “whether, with all due regard to the difference of religious opinions with respect to the observance of one day in the week, we ought to permit a Jew to run a theater on Sunday if an American can not run a theater on Sunday, or whether a Seventh-day Adventist should be permitted to run a baseball game on Sunday, if a Presbyterian, as I am, can not run a baseball game on Sunday?” In reply Senator Clapp of Minnesota said that he did not think “either a Jew or a Seventh-day Adventist could conduct such amusements on Sunday.” Various changes in the bill were suggested, and a desire was expressed to have the bill recommitted for further consideration, but both Senators Gallinger and Johnston objected to recommitment. The remainder of the discussion had no special bearing upon the merits of the proposed legislation, and after an ineffectual attempt to secure further time for the passage of the bill, it was allowed to lie over until the following day for action. When the bill was taken up again on Thursday, Senator Johnston proposed an amendment which was agreed to, changing the exemption clause to read as follows:— “That persons who observed as a Sabbath another day in the week than Sunday shall not be held to have violated the provisions of this section if they observe as a Sabbath one day in each seven, as herein provided.” Further amendments were offered by Senator Johnston and agreed to, permitting the sale of tobacco, and increasing the penalty to a fine of not more than $30, or to imprisonment for not more than thirty days. After some technical discussion relating to the provision for the use of private conveyances, Senator Smoot of Idaho proposed an amendment which was agreed to, to strike out the word “Sabbath” in the exemption clause and to insert in its place the words “day of rest” so that the clause would read as follows:— “That persons who observed as a day of rest another day in the week than Sunday, shall not be held to have violated the provisions of this section if they observe as a day of rest one day in each seven, as herein provided.” After this amendment was agreed to, Senator Dixon of Montana spoke as follows:— “Mr. President, the bill as now perfected provides that it shall be unlawful for any person on the first day of the week to labor at any of the trades or callings therein specified, provided, however, that if on any other day of the week, he takes one day of rest he shall not be liable for the penalties. In other words, if a man works all the week and lays off on Sunday—a barber or a plumber or a carpenter—and then on Sunday chooses to work, in order to avoid the penalty of the bill as it now stands all he has to do in a court of justice is to prove to the court that on Tuesday he lays off from his work and rests. In all seriousness, I want to ask the senator from Alabama [Mr. Johnston] and the chairman of the Committee on the District of Columbia [Mr. Gallinger] whether the provisions of the bill which we are now about to pass must not be construed in this way?” To this inquiry Senator Gallinger made the following reply:— “Mr. President, for myself I would say that I think the senator’s point is well taken. Had I been in charge of the bill I would not have accepted the amendment offered by the senator from Utah, Mr. Smoot, because I think the word ‘Sabbath’ ought to remain in the bill.” The bill was then passed, many senators in the meantime having left the chamber, and the vote upon the bill being merely formal. In their report of the passage of the bill, the Washington papers expressed the belief that the amendment made by Senator Smoot had so changed the intent of the promoters of the bill, that as it now stands, it is far from satisfactory, in that it does not really require the observance of Sunday by any one. It remains to be seen whether the claim that there was no religion in this bill, and that it was merely to secure a day of rest for working men was sincere, or whether further effort will be made to induce the Senate to pass what has been so long desired—a law requiring the observance of Sunday in the District of Columbia. The Johnston bill as passed by the Senate will now go to the House for consideration, where it will doubtless encounter serious opposition, even in its present form. W. W. P. Passed in Thirteen Minutes
By W. A. COLCORD
AFTER the rather rough hour-and-a-half’s handling which the Johnston Sunday bill received in the Senate on January 26, only thirteen minutes were occupied in its consideration and passage the following day, the vote being taken at 2:22 P. M. When the vote was called, only one audible “aye” was heard in its favor, and no “noes,” whereupon the president of the Senate declared, “The ayes have it.” W. A. COLCORD. Encouraging Religious Liberty Institutes
THE reports coming from the California points where religious liberty institutes have been held are uniformly encouraging. The last one so far, that at Armona, tells of good attendance in spite of bad-road conditions; of deep interest and the eager catching up of all the literature that could be furnished, which was only fifteen thousand leaflets—about half of what the attendants would have liked. This shows what might be done in the distribution of our religious liberty literature everywhere. MERRILL.—Fell asleep in Jesus at her home near Covert, Mich., Oct. 31, 1909, Sister Libbie Merrill, wife of Brother William Merrill, aged 32 years, 1 month, and 27 days. She was a great sufferer for some time before her death. She is now at rest, awaiting the resurrection of the just. Words of comfort were spoken by the writer at her home, to a large circle of mourning relatives and friends. She leaves to mourn their loss a kind and loving husband, one son, father, mother, four brothers, and two sisters. R. C. HORTON. WILSON.—Mrs. Marian Wilson was born in Denmark in 1849, and died at Graham, a suburb of Los Angeles, Nov. 14, 1909, aged sixty years. Coming to San Francisco at the age of twenty-four, she soon embraced the Adventist faith, which was her constant joy for over thirty-six years. Uniting in marriage with Olof Wilson, five children were born to them—three sons and two daughters. Only the daughters are now living. After the funeral service, conducted by the writer, we laid her away in a quiet country cemetery, there to await the soon-coming Life-giver, who will discover the resting-place of all his sleeping saints. C. F. MARVIN.23 WOODS.—Died at Reedley, Cal., Jan. 14, 1910, Morton Chas. Woods, aged sixty-seven years. When eighteen years old, he joined the Baptist Church. The last thirty-five years of his life he was connected with the Seventh-day Adventists. We believe he fought a good fight. A short sermon was preached prior to interment, inviting all to look to the “God of all comfort” for the much-needed help to brighten the present hour. A companion, two sons, a daughter, and many friends are left to make preparations for the better world, where families now broken will again be united. C. L. TAGGART. CROSS.—Died at his home in Enosburg, Vt., Nov. 18, 1909, Brother Amos A. Cross, aged 76 years, 9 months, and 26 days. He was born in Sutton, Quebec. About forty-seven years ago he attended meetings held in his native place by Elders A. S. Hutchins and D. T. Bourdeau, and he, with his parents, embraced present truth. His faith in the third angel’s message and the soon coming of the Lord was strong and unwavering to the end. He leaves a wife and six children, all of whom were at the funeral. Funeral service was conducted by the writer; text, 1 Cor. 15: 26. T. H. PURDON. PARKER.—George, son of William and Anna Parker, was born in Somersetshire, England, Aug. 4, 1837, and died near Anderson, Ind., Jan. 14, 1910, aged 72 years, 2 months, and 8 days. He was united in marriage, April 18, 1857, with Maria Hellier, to which union were born five children. He was a faithful, consistent Christian, and took an active interest in the progress of the message. A wife, two sons, and one daughter mourn their loss. A large congregation assembled in the Anderson church, of which he was elder at the time of his death, January 16, to listen to words of comfort from Rev. 14: 13, spoken by the writer. MORRIS LUKENS. BELLOWS.—Died at her home in Eaton County, Michigan, Dec. 17, 1909, Ervilla Bellows, aged 88 years, 2 months, and 4 days. Ervilla Allen was born in Cortland County, N. Y., Oct. 13, 1821, later moving to Niagara County. In 1839 she came to Michigan with her parents. Jan. 7, 1845, she was united in marriage to Jonas G. Bellows. In the early sixties, under the labors of Elder J. B. Frisbie, she was converted to the Adventist faith, and remained a firm believer to her death. She was the mother of five children, three of them living, one of whom is Elder R. J. Bellows, of North Michigan. Discourse by the writer, in the United Brethren church, near the home. Interment in the cemetery near by. S. D. HARTWELL. COPELAND.—John T. Copeland was born in Tennessee, Dec. 27, 1837, and died Jan. 12, 1910, aged seventy-two years and fifteen days. He was married to Mrs. Nancy Moore in Illinois, Aug. 12, 1866. To them were born six children, five of whom are living to mourn their loss. He became a member of the Seventh-day Adventist church twenty-two years ago in the State of Iowa. Nineteen years ago he moved to Woodburn, Ore., where he served as elder of that church for many years. Brother Copeland departed this life, believing that he would have part in the first resurrection. Words of comfort were spoken by the writer from the twenty-third psalm. T. L. TRUEMLER. GRISWELL.—Died, at the Nichols Hospital, Battle Creek, Mich., Dr. W. H. Griswell. He was born in Battle Creek, Mich., Dec. 13, 1849. After finishing school he took the medical course, and began the practise of medicine in 1879, continuing in the practise for over twenty-eight years. The greater part of his life was spent in Michigan. He became a Seventh-day Adventist about fifteen years ago. He died Jan. 7, 1910, believing that he would sleep in Jesus to be awakened in the morning of the resurrection. He leaves a devoted wife, an aged mother, and other relatives and friends to mourn their loss. Services were held in the Grand Rapids Seventh-day Adventist church, by the writer, assisted by Elder W. R. Matthews. J. M. WILBUR. BOHLMAN.—Died at Madison, Wis., of acute indigestion, Harold Wm., infant son of Otto and Jessie Bohlman. The parents are in full hope of a reunion at the first resurrection. The words, “An enemy hath done this,” and “the last enemy that shall be destroyed is death,” afforded comfort as the little babe was laid to rest in the cemetery at Sun Prairie, Wis. W. W. STEBBINS. WALL.—Virgil Wall was born Nov. 23, 1884, in Springville, Tenn., and died at Memphis, Tenn., June 28, 1909, aged 24 years, 7 months, and 5 days. He had been a Sabbathkeeper and a Christian for about ten years. For some time before his death he had lived in Memphis, Tenn., and we miss him much from our meetings, especially the meetings for the young people. His influence was good. He was very retiring and modest, but a conscientious and earnest Christian. Words of comfort were spoken by the writer. J. S. WASHBURN. HOLLISTER.—Mary A. Hollister, my mother, was born in New York State in 1821, and fell asleep in Jesus, June 14, 1909, aged seventy-eight years and seven months. She accepted present truth at Santa Rosa, Cal., thirty-six years ago, under the ministry of Elder Wm. Healey. Though for many years an invalid, and not able to attend public worship, she kept in touch with the message by constantly reading our publications. Funeral service was conducted by Elder Luther Warren. We laid her to rest in the cemetery in Pomona, Cal., to await the coming of the Life-giver. GEO. E. HOLLISTER. CHITWOOD.—Died at Chitwood, Ore., Dec. 28, 1909, aged about eighteen years, Rufus Chitwood, son of Dellman J. and Lena Chitwood, of that place. Rufus died very suddenly of Bright’s disease. He gave his heart to the Lord several years before his death, and his life was such that he made a large circle of friends. The funeral service was conducted by the writer, with a large congregation of relatives and friends in attendance. The Christian’s hope seemed very bright as words of consolation were drawn from 1 Thess. 4: 13-18. T. H. STARBUCK. STEVENS.—Hamlet C. Stevens was born April 1, 1871, and died of pernicious anemia at Santa Barbara, Cal., Nov. 1, 1909. He accepted the third angel’s message in the fall of 1897. Shortly after he connected with the sanitarium work at Battle Creek, Mich. Three years ago he connected with the work at Loma Linda, and afterward engaged in Bible work in San Bernardino, Redlands, and Santa Barbara. The last few weeks of his life he was a great sufferer, but bore it with patience. Words of comfort by Elder R. S. Owen, assisted by the writer, were spoken to a large company of friends and loved ones in the San Bernardino church, from which he was buried. He leaves a father, four sisters, two brothers, and his wife to mourn their loss, but they mourn not as those who have no hope. J. A. BURDEN. ROBIE.—Alfred Robie was born at Kensington, N. H., Sept. 8, 1872. Although his parents were Adventists, he was not converted until the autumn of 1890, under the labors of Sister E. G. White, at South Lancaster, Mass. On June 21, 1898, he was united in marriage to Miss Carrie L. Sadler. They took the nurses’ course at the Battle Creek Sanitarium, graduating with the class Nov. 1, 1901. They were sent by the conference to Australia, where they remained for four years. During the last two years they have resided at Newburgh, N. Y., where they built up a good practise in nursing, chiropody, and massage treatments. Brother Robie acted as nurse for Ira D. Sankey during his last illness. At the time of his death, he was the leader of the Adventist church of Newburgh. He was taken ill with typhoid fever Dec. 7, 1909, and died the twenty-eighth. He leaves a wife, daughter, mother, brother, and sister to mourn their loss. The Lord came especially near to him during his illness. The funeral services were conducted by the writer. L. H. PROCTOR. CHAULKER.—Philip O. Chaulker died Oct. 25, 1909, in Shaftsburg, Mich., at the age of 77 years, 3 months, and 24 days. His sincere, consistent, Christian life assures us that he sleeps in Jesus, and will respond to the call of the blessed Life-giver. The funeral service was conducted by Elder C. E. Van Dorn, the pastor of the Baptist church. MRS. M. D. WARFLE. ABBEY.—Hattie Abbey died at her home in Delano, Cal., Nov. 26, 1909. She died with a bright hope of eternal life. At the camp-meeting held in Los Angeles, in August, she was converted, consecrating her life to God. “She never spoke cross to mother,” was the enviable record of her life. Many friends gathered in the Methodist church at the funeral service. Words of comfort and admonition were spoken from John 11: 25. STEWART KIME. JOHNSON.—Died at Kent, Wash., Jan. 14, 1910, Kenneth B. Johnson, aged fifteen months, youngest child of Brother and Sister Henry Johnson. He was a bright child, and though the parting seemed hard, they laid him away in the hope of the glad meeting on the resurrection morn. Words of comfort were spoken by the writer, from 1 Thess. 4: 13, to a number of friends and neighbors who assembled to attend the service. H. W. NELLIS. LA LONE.—James Franklin La Lone was born near Ogden, N. Y., April 19, 1863. He left his native State at the age of sixteen, locating in Iowa. In 1884 he was married to Miss Eva Etta Pearson, to which union four sons were born, three of whom survive. He removed to Oklahoma in 1904, locating near Woodward, where he buried his companion June 16, 1905. On Aug. 10, 1906, he was married to Mrs. Belle Rosseau, who still survives. Brother La Lone had been a member of the Seventh-day Adventist church for about eighteen years, taking an active part in the local work until the day of his death. His death was caused by a fall. The funeral service was conducted by the writer, Sunday, Dec. 19, 1909, using the text, Prov. 27: 1. We laid him to rest to await the coming of the Life-giver. D. T. STURGEON. WILLIAMS.—Mrs. Alfreda Williams (née Forbes) was born in Corydon, Pa., Sept. 26, 1848. She was married to I. N. Williams, July 9, 1865, and was converted, and united with the M. E. Church shortly after her marriage. In the year 1880 she and her companion first saw the light of the third angel’s message, and joined the Seventh-day Adventist church of Corydon, Pa. She was a faithful, consistent member of that body until the day of her death. She died Jan. 11, 1910, aged 61 years, 3 months, and 16 days. The cause of her death was heart failure. She leaves to mourn their loss, a companion, Elder I. N. Williams, of Corydon, Pa., and three sons, two daughters, and two sisters. Words of comfort were spoken by the writer, from Rev. 14: 13, Elders F. D. Wagner and I. G. Bigelow assisting in the service. F. H. ROBBINS. STAINES.—Susan Haysmer Staines was born in Kent County, England, Sept. 9, 1844, and died at her home near Fenwick, Mich., Jan. 11, 1910. When but ten years of age, she came to America with her parents, who made their home in the State of New York. She lived in that State until her marriage in July, 1864, to John Staines. They then came to Michigan, and soon settled on the farm which has since been their home. About thirty-six years ago she learned the truths of the third angel’s message through reading, and united with the Bushnell church, remaining a consistent member until the time of her death. She leaves to mourn their loss her faithful companion, a daughter, a son, four sisters, three brothers, and many other relatives and friends. Words of comfort were spoken at the funeral by Rev. Owens (Baptist) from John 14: 1-6. FERN HAYSMER. This department is conducted especially for the accommodation of the Seventh-day Adventist readers of this paper. Brief business notices will be published subject to the discretion of the publishers, and on compliance with the following— Any person unknown to the managers of this paper must send with his advertisement satisfactory written recommendation. Such recommendation should come from one of our ministers, or from the elder of a Seventh-day Adventist church. It is not enough to refer to some individual by name. Secure his recommendation in writing, and send it. We open no accounts for advertising, and cash must accompany each order. A charge of one dollar will be made for each insertion of forty words or less. Each additional word, initial, or group of figures in excess of forty, will cost three cents. No discount for several insertions. WANTED.—Brother James Brown (colored), 229 Wool Avenue, Portsmouth, Va., desires to find a location on a farm with some of our people. WANTED.—Two good Seventh-day Adventist printers, with country experience; men who can do anything in printing-office. Power machines. Country wages. Address E. J. Hammer, Shirley, Ind. HYGIENIC VEGETABLE COOKING OIL.—The oil used by our people. 5 gal., $3.80; 10 gal., $7.30; cans crated. ½ bbl. (about 32 gal.), 68 cents a gal. By freight from Louisville, Ky. WANTED.—A good reliable girl or woman thoroughly competent to take full charge of housework for a family of three adults; best of home to the right party; write at once; state wages expected. Mrs. C. B. Wilding, Takoma Park, D. C. STRAWBERRY PLANTS.—Standard and new varieties. Send us the address of six parties who want plants, and we will give you a year's subscription to Ranch and Range (a $1 farm paper). Catalogue free. Address Lake View Nursery, Box 10, Poy Sippi, Wis. BAKER WANTED.—We want a first-class baker. One experienced in both the nut-foods and cereal-foods departments preferred. Give qualifications, experience, salary wanted, age, etc., in first letter. Good place for right man. Nashville Sanitarium Food Factory, Nashville, Tenn. FOR SALE.—Two good farms in a rich section of the Northwest, adjoining the new Cedar Vale Academy, conducted under the auspices of the Upper Columbia Conference of the Seventh-day Adventists. Prices and terms reasonable. For further information, address J. W. Shields, Viola, Idaho. FOR SALE.—Peanut Butter, 10c a pound; 100 pounds, freight paid, $12. Write for special low prices on Vegetarian Meat; Cocoanut, Peanut, Olive, and Cooking Oils; Cereal Coffee, Whole-wheat Flour, etc. All guaranteed pure. Vegetarian Meat Co., Washington, D. C. FOR SALE.—New, modern eighteen-room boarding- and rooming-house, across street from Union College main entrance. Two electric lines pass the door. A substantial income the year round for family desiring to educate children. Would consider California exchange. Address Hattie Dawson, College View, Neb. SEND for “Our World Beauties.” The holidays are over, but we sold more Mottoes last July than during any month of the holiday season. We want a wholesale house in every State. Over 440,000 sold in 1909, 100, $6; 200, $10. This includes our new Father and Mother Mottoes. The world is ripe for Bible Mottoes. Address Hampton Art Co., Hampton, Iowa. FOR SALE.—Farm of 72 acres, 6-room cottage well finished, painted, and papered; good barn, and out-building painted same as house; orchard 2,500 trees, peaches, pears, figs; good water, well at house, spring in pasture; land will grow any kind of crop; 1½ miles to county seat; the nicest home in this country; healthful and fine climate. Will sell cheap; for terms and particulars write Paul Pernod, R. F. D. 3, Jefferson, Tex. Western Canadian Union Conference
By H. S. Shaw
THE first biennial session of the Western Canadian Union Conference of Seventh-day Adventists is appointed to convene at Lacombe, Alberta, March 4-13, 1910, for the election of conference officers for the succeeding biennial term, and the consideration of any business which may come before the conference, relating to the interests and advancement of the Lord's work. The territory of the Western Canadian Union Conference comprises the provinces of Alberta, British Columbia, Manitoba, and Saskatchewan. Beginning with section 2, article 4 of the Constitution reads as follows:— “The voters of this conference shall be the duly accredited delegates from the local conferences, members of the executive committee of this conference, such representatives of the General Conference as may be present, and other laborers who shall receive credentials from the executive committee. “Each local conference shall be entitled, aside from its president, to one delegate for every fifty church-members in its conference. Each delegate shall be elected by the local conference or appointed by its executive committee. “Each organized mission field shall, aside from its superintendent, be entitled to one delegate in the sessions of this conference, who shall be appointed by the executive committee of the union conference.” Each conference in the union is requested to appoint its delegates as early as possible, and forward their credentials to the union office, Box 244, Regina, Saskatchewan. Northern Union Conference
By R. A. Underwood
The fourth biennial session of the Northern Union Conference of Seventh-day Adventists will be held Feb. 22 to March 3, 1910, in the Seventh-day Adventist church located on the corner of West Eighth and Washington streets, Des Moines, Iowa. The opening meeting for the organization of the conference will convene at 10 A. M., Tuesday, February 22. All delegates and conference laborers should be present at the opening meeting. Each conference in the union is entitled to one delegate for the organization and one additional delegate for every one hundred fifty church-members in the conference. Elders A. G. Daniells, O. A. Olsen, W. T. Knox, and other general laborers will be present to conduct Bible studies and to unite with others in making the meeting a great blessing to all who attend. In addition to the usual business of the conference, much important instruction and a great spiritual uplift are expected at this meeting. At the union depot in Des Moines take a West Ninth street-car and get off at Washington Street. Then go one block east to the church. Or take a Sixth Avenue car, get off at West Eighth Street and go one block south to the church. Monday, February 21, trains will be met by J. W. McComas, C. W. Hollingsworth, and Stemple White, who will wear badges indicating that they are members of the reception committee. R. A. UNDERWOOD, President. THE address of Elder E. W. Webster is now Miami, Fla. Elder F. G. Specht wishes to announce his change of address from Box L, Harvey, N. D., to R. F. D. 1, Lyons, Colo. THE following-named persons desire late, clean copies of our publications, post-paid:— F. C. Webster, 20 Mary St., Amsterdam, N. Y., desires copies of Signs of the Times, Liberty, Life and Health, Watchman, and Bible Training School. Mrs. Fannie Guilliams, 630 Eleventh St., Bowling Green, Ky., desires copies of the Instructor and Little Friend for use in a mission Sunday-school. W. H. Brown, 212 McCoy St., Joplin, Mo., wishes to express his thanks to those who have already sent him papers, and would appreciate a limited number sent to his address continuously. Mrs. C. L. Burlingame desires to thank those who have responded to her request for papers, and would solicit further supplies of all our papers, to be sent to her at Bridgeport, Neb. Bert Heacock, Daytona, Fla., would like a continuous supply of Signs, REVIEW, Watchman, Protestant Magazine, and other publications suitable for public reading-rack in the railroad depot. LeRoy T. Crisler, 2817 Jefferson St., Tampa, Fla., desires clean copies of our papers suitable for missionary work; also German, Spanish, and Hebrew tracts and papers, sent post-paid to his address. C. N. Moulton, “La Mana,” Villa Quarte, Republica Dominicana, desires copies of all our papers and tracts in English, Spanish, French, and Arabic, for use among the sailors who arrive at that port during the coming year.