WE arrived at Clinton, Ill., Thursday, September 1. In a grove within the city limits we found a village of sixty-five tents, with its streets and avenues all converging toward one point, where was pitched the large preaching pavilion, 75x115 feet. Elder Canright had been on the ground for a week before the beginning of the camp-meeting, attending the workers' meeting. Elder Butler we left sick at Battle Creek, Michigan, and on this account he could not attend the meeting. This was a sad disappointment to the brethren, as there were many things of importance of which he had the burden, which came up and were to be considered at the meeting.
There was here, as at a number of our other camp-meetings this season, a good outside interest. The people were friendly and a good impression seemed to be made upon the community. It was estimated that the congregation numbered over a thousand each night. The outside attendance was good every afternoon also.
On Sabbath a call was made for those who felt that they had become separated from God by backsliding, or had never experienced his love in their hearts, who wished the prayers of God's people, to come forward. Over one hundred responded. The Spirit of God rested down upon the meeting to some extent. Some of those who had not before commenced to keep the Sabbath also came forward, stating that they had been backslidden from God and now wished to return to him and keep his commandments. Others who had lost their love for the present truth once more renewed their consecration, and again started in his service. There were some features of the meeting that were of special interest. The children's meetings were made quite interesting and instructive by illustrations. The children were taught to become missionaries, and to gather into their meeting other children that might come on the ground. They were also instructed to see that things that were scattered upon the grounds were picked up.
The rank and file of our brethren in this State, so far as they were represented at the camp-meeting, seemed to be willing to take advanced steps, but the question seemed to be, How shall we go forward? God has certainly gone before his people in opening up city missions, and in raising an interest in almost every place to hear upon the subjects that pertain to the time in which we live, and there is a responsibility which rests upon the people of God such as never has been before since the days of the apostles.
There did not seem to be so great a spiritual interest among our people in this Conference as in some others. It seemed evident that they had not been educated to take responsibilities and to move out in the work, and yet there was a willingness on the part of many to do so if they could only understand what steps to take. Some men of means seemed confused as to their duty. They felt a desire to see the cause move forward, but did not feel free to take the responsibility of reducing their large farms to carry it forward. Such men, if they would be faithful stewards, will have to work fast in disbursing their means so that souls may be saved in the kingdom of God. The claims of the cause were presented, and between four and five thousand dollars was pledged for the various enterprises. On the $100,000 fund, which embraces the interests of our missions throughout the world, $2,300 was pledged, and about the same amount for local interests. God has especially prospered the work in Chicago, since its establishment, but there should be in that city a place of worship where the public could be invited to attend. Not only should it be so in this city, but in many of our large cities in America where missions have been opened. This will require a large outlay of means, and there is plenty of it among those whom God has made the depositaries of his law; and could we, as a people, realize the importance of the times in which we live, there would be no lack of means to build our meeting-houses in the cities, or to carry forward the work in different parts of the world. God has gone before us. The silver and the gold are his. He has committed to his servants resources sufficient to accomplish his purposes on earth.
A report of the Chicago mission was read, which contained many interesting items and subjects of thought. They have had, during the past year, an average of about twenty workers. The cost of the mission during that time has been $1,806.49, besides the payment of the workers. Of this sum, $600 was for rent. This is exclusive of provision and bedding sent to assist in the mission. The labor performed by those who were giving Bible-readings, in making visits, etc., was as follows: 2,000 Bible-readings were held, 4,706 visits made, of which 600 were to new families. There were 95,000 pages of publications sold, loaned, and given away,—the sales amounting to $229. The total number of workers who had come to this mission during the past two years to receive instruction, and who had not before labored in the cause, was 65. Most of these were young ladies; and 53 out of the 65 are actively engaged at the present time in the missionary work in different cities. Twenty-five more came as visitors desiring to learn what they could in connection with the mission. The workers who have gone from the mission and are at the present time laboring, are in 17 different States and Territories, besides two who are in foreign countries. Only 12 out of the entire number of 90 who have been at the mission are not working at present in the cause. The total number who have embraced the truth is 79. Sixteen of the 79 have apostatized, leaving 63 who are now holding fast. Others have embraced the truth, but are not counted in the above from the fact that601it is not known how they will stand. They have three regular Sabbath-schools in the city and one at Putnam, where there are thirteen more keeping the Sabbath as the result of the mission. The tithe paid by the Chicago mission, including the Scandinavians, for the past year, amounts to about $2,500. This is indeed an interesting summary. This is an educating mission, and from the number of laborers it sends forth and the converts made, it can be truly said to be a successful enterprise in connection with the cause of present truth.
Every Conference in the country should have such missions. They should not be left to be sustained by funds drawn from the treasury, but those brethren and sisters living in the sections of country nearest the mission should feel it a privilege to send provision and donate such things as will sustain the mission. This will create a spirit of liberality on the part of the friends and give them some of the missionary spirit, then their prayers will ascend for the blessing of God to attend the work, and God will regard these prayers and give success to the mission.
The Tract and Missionary Society was not in as flourishing a condition as the societies in some of our other Conferences; but steps were taken, and resolutions passed, which if carried out will make it a prosperous society. One resolution of importance, relating to devoting one day each week to prayer for the blessing of God to attend their missionary efforts, will mark a new era in their missionary work. Not that they should abstain from their labor on that day, but in their family prayers while engaged in worship they would remember their missions and plead with God to add his blessing, that souls might be saved.
On Monday, about thirty were baptized. These were largely youth and children. The Spirit of God can evidently affect the hearts of those who have not heard and rejected the truth far quicker than it can those who have resisted its operations on their hearts. At the parting meeting Tuesday morning ninety-five testimonies were borne in forty-five minutes. At no time was there less than two, and sometimes four, on their feet at the same time, waiting for an opportunity to speak. Many expressed themselves as thinking it the best camp-meeting they ever attended.
S. N. H.
Magnifying the Law.
By James White
NO ONE who loves the truth of God's word can fail to regret that there is such diversity of faith concerning it. For where so great diversity exists, error must exist. Opposite faiths cannot be equally true. “God is not the author of confusion.” The Romanists, and all who favor an “established church,” who seek to place Christian principles “on a legal basis” before human laws, find in this variety of belief their argument against the “right of private judgment.” They might with equal show of reason cry out against the freedom of the human will, or free agency, as through this came the fall of man, “and all our woe.” The abuse of the freedom of the will cursed man and the earth upon which he dwells; but without that freedom no moral character could be formed, for there can be no virtue in an action which is of necessity or by compulsion; a mere machine, moved by an irresistible power, can have no character. Even so, these diverse religious views are the result of an abuse of the right of private judgment; but without this right no genuine religion or acceptable worship of God can exist.
The “doctrine of the atonement” is not merely a part of the gospel system—it is the gospel itself. It is the sum total of the plan of redemption. An error in regard to this is fundamental. It is not among the “non-essentials” of religion—if any such exist.
We hold that the first great object of the atonement, or of the gospel, is to glorify God; to roll from his Government the deep reproach which sin had brought upon it; to vindicate the integrity, the authority, and the majesty of that law which sinful man had trampled under his feet. Antinomianism is as far from the gospel as the west is from the east; as different from it as midnight is from noon.
Dr. Barnes was a good man and an able writer; and we can only express our astonishment that he professed to see no justice—nothing but mercy—in the scenes of Calvary. True, there is mercy to the sinner; but who can overlook the groans and agony of the divine Son of God while viewing Calvary? Never did this world—never will the universe see another such display of unbending justice as was presented in our dear Saviour's sufferings and death. Had man been left to perish in his sins, the Saviour would not have suffered. Or could the law have been abolished which condemned man as a transgressor, then the sacrifice of the cross would not have been necessary. But man was to be saved, and the authority of the King of Heaven must be vindicated; the law which was disregarded by sinners must be honored; therefore God devised a plan whereby “he might be just, and the justifier of him which believeth in Jesus.” Rom. 3: 23–26.
The following beautiful and impressive remarks on this subject are from Maclaurin's sermon on “Glorying in the Cross,” pp. 152, 153:— “Here shines spotless justice, incomprehensible wisdom, and infinite love, all at once. None of them darkens or eclipses the other; every one of them gives a luster to the rest. They mingle their beams, and shine with united eternal splendor, the just Judge, the merciful Father, and the wise Governor. No other object gives such a display of all these perfections; yea, all the objects we know give not such a display of any one of them. Nowhere does justice appear so awful, mercy so amiable, or wisdom so profound.
“By the infinite dignity of Christ's person, his cross gives more honor and glory to the law and justice of God, than all the other sufferings that ever were or will be endured in the world. When the apostle is speaking to the Romans of the gospel, he does not tell them only of God's mercy, but also of his justice revealed by it. God's wrath against the unrighteousness of men is chiefly revealed by the righteousness and sufferings of Christ. ‘The Lord is well pleased for his righteousness' sake.’Rom. 1: 17; Isa. 42: 21. Both by requiring and appointing that righteousness, he magnified the law and made it honorable. And though that righteousness consists in obedience and sufferings which continue for a time, yet since the remembrance of them will continue forever, the cross of Christ may be said to give eternal majesty and honor to that law which it satisfied—that awful law by which the universe (which is God's kingdom) is governed, to which the principalities and powers of Heaven are subject—that law which, in condemning sin, banished the devil and his angels from Heaven, our first parents from Paradise, and peace from the earth. Considering, therefore, that God is the Judge and Lawgiver of the world, it is plain that his glory shines with unspeakable brightness in the cross of Christ as the punishment of sin. But this is the very thing that hinders the lovers of sin from acknowledging the glory of the cross, because it shows so much of God's hatred of what they love.” J. H. W.
Camp-Meeting at Dayton, Nevada.
By John Norton Loughborough
This meeting was held according to appointment, from September 15 to 22, at Dayton, the county seat of Lyon County, Nevada, and was an occasion of freedom for the Lord's people, from its beginning to its close. Though not a large camp it was a powerful and profitable meeting.
The services were conducted by Elder G. W. Colcord and the writer. There were in all, thirty-five meetings, beside a Sabbath-school and the family worship in tents. These meetings were as follows: fifteen discourses, four Bible-readings, six meetings for youth and children, seven early morning meetings, two meetings of instruction concerning the early days of this cause and our institutions, etc. Of the discourses seven were given by Elder Colcord and eight by the writer.
The discourses were almost wholly of a practical character, calculated to lead to self-examination, a greater consecration to God, and a welcoming into the heart of the kind, and tender, and compassionate Spirit of the Saviour, so that in our lives, more and more of the spirit of brotherly kindness may be manifested. The Lord greatly blessed the preaching of the word; especially was this the case on Sabbath afternoon , when a call was made for those who wanted to get nearer to the Lord, or start in his service, to move forward. Every man, woman, and child in the tent responded to the call. Hearty confessions were made, and earnest testimonies borne, accompanied by freely flowing tears.
The Sabbath-school on Sabbath morning consisted of nine classes, and fifty-two members. The contributions were $10.30. The lessons were especially appropriate to a new field, or rather to those of Dayton who were just investigating the truth, that of the Senior Division being on the Sabbath question, and the Primary and Intermediate Divisions being upon the visit of the angel's to the shepherds, and of the wise men to the Saviour. The review, which was conducted in two parts, gave an excellent opportunity for combining the two great principles of Present Truth, the commandments of God, and the faith of Jesus.
Dayton was chosen as the site for our camp-meeting, because it was central, and not because we had considered it with special reference to any great outside interest. Things so shaped in the State that the tent could be pitched at the camp for about three weeks before the camp-meeting; so even while the camp was being fitted up discourses were given in the tent each evening. Seventeen persons had signed the covenant before the camp-meeting proper opened, and others took their stand during the meeting.
By earnest request of the citizens of Dayton the tent remains up so that meetings can be continued over two more Sabbaths. Brother and Sister Colcord remained to follow up the work, and our people, with happy hearts, returned to their homes to strive more earnestly for the Lord and the right.
J. N. LOUGHBOROUGH.
Camp-Meeting at Seattle, W. T.
By Chas. L. Boyd.
THIS meeting was appointed September 1–6, but the friends of the cause came so early that the exercises commenced on the last day of August.
There have been for years a few Sabbath-keepers in this vicinity. They are separated from others of like faith by so great a distance that it has been impracticable for them to attend the annual camp-meetings of the Conference. Others have recently embraced the faith through the influence of the tent-meetings held in Seattle, together with missionary labors of the past.
Twelve family tents were pitched on the ground, and were occupied by fifty-four persons of sufficient age to take part in the Sabbath-school exercises. We were agreeably surprised to meet with so many of like precious faith.
The preaching was done by Elder Potter and the writer. All the leading points of our faith were discoursed upon. It was well received, both by our own people and others, and a spirit of union and harmony prevailed. In our social meetings several heretofore unacquainted with our faith and people, testified to the scriptural foundation of our doctrines, and the evidence of the presence of the Spirit of God.
The Sabbath was a precious day to all. About twenty-five came forward for prayers. Some who had backslidden from God made a new start, and several who had never made a profession, gave their hearts to the Saviour. On Monday ten were baptized in Lake Union, a mile distant from the camp. The congregation witnessing the ceremony seemed deeply impressed. Those who, in loneliness have been struggling against trials, were blessed in meeting with so many recently converted to the faith, and the latter in seeing those who have been longer in the way.
Our camp was pleasantly situated but a few blocks from, and in plain view of Elliot Bay, which is an arm of Puget Sound. A portion of the time was devoted to instruction in missionary work. Some remained a short time after the meeting, to become acquainted with the manner of giving readings so as to go out with our Bible workers. A strong desire was expressed that a camp-meeting be held here next year. It is a new country, but is fast developing and settling up with an intelligent class of people, and offers an unlimited field for labor to all who desire the salvation of those for whom Christ's precious blood was shed.
WHEN Jesus was asked by Caiaphas the question, “Art thou the Son of God?” he knew that to answer in the affirmative would make his death certain; a denial would leave a stain upon his humanity. There was a time to be silent, and a time to speak. He had not spoken until plainly interrogated. In his lessons to his disciples he had declared: “Whosoever therefore shall confess me before men, him will I confess also before my Father which is in Heaven.” When challenged, Jesus did not deny his relationship with God. In that solemn moment his character was at stake and must be vindicated. He left on that occasion an example for man to follow under similar circumstances. He would teach him not to apostatize from his faith to escape suffering or even death.
The whole Sanhedrim, followed by the multitude, escorted Jesus to the judgment hall of Pilate, the Roman governor, to secure the confirmation of the sentence they had just pronounced. The Jewish priests and rulers could not themselves enter Pilate’s hall for fear of ceremonial defilement, which would disqualify them for taking part in the paschal feast. In order to condemn the spotless Son of God, they were compelled to appeal for judgment to one whose threshold they dared not cross for fear of defilement. Blinded by prejudice and cruelty, they could not discern that their passover festival was of no value, since they had defiled their souls by the rejection of Christ. The great602salvation that he brought was typified by the deliverance of the children of Israel, which event was commemorated by the feast of the passover. The innocent lamb slain in Egypt, the blood of which sprinkled upon the door-posts caused the destroying angel to pass over the homes of Israel, prefigured the sinless Lamb of God, whose merits can alone avert the judgment and condemnation of fallen man. The Saviour had been obedient to the Jewish law, and observed all its divinely appointed ordinances. He had just identified himself with the paschal lamb as its great antitype, by connecting the Lord’s supper with the passover. What a bitter mockery then was the ceremony about to be observed by the priestly persecutors of Jesus!
Pilate beheld, in the accused, a man bearing the marks of violence, but with a serene and noble countenance and dignified bearing. Many cases had been tried before the Roman governor, but never before had there stood in his presence a man like this. He discovered no trace of crime in his face; and something in the prisoner’s appearance excited his sympathy and respect. He turned to the priests, who stood just without the door, and asked, “What accusation bring ye against this man?”
They were not prepared for this question. They had not designed to state the particulars of the alleged crime of Jesus. They had expected that Pilate would, without delay, confirm their decision against the Saviour. However they answered him that they had tried the prisoner according to their law and found him deserving of death. Said they, “If he were not a malefactor, we would not have delivered him up unto thee.” But Pilate was not satisfied with the explanation of the Jews, and reminded them of their inability to execute the law. He intimated that if their judgment only were necessary to procure his condemnation, it was useless to bring the prisoner to him. Said he, “Take ye him, and judge him according to your law.”
The treacherous priests felt that they were outwitted; they saw that it would not do to specify the grounds for their condemnation of Jesus. The charge of blasphemy would be regarded by Pilate as the expression of religious bigotry and priestly jealousy; and the case would be at once dismissed. But if they could excite the apprehensions of the Roman governor that Jesus was a leader of sedition, their purpose would be accomplished. Tumults and insurrections were constantly arising among the Jews against the Roman Government, for many affirmed that it was against the Jewish law to pay tribute to a foreign power. The authorities had found it necessary to deal very rigorously with these revolts among the people, and were constantly on the watch for developments of that character, in order to suppress them at once. But Jesus had always been obedient to the reigning power. When the scheming priests sought to entrap him by sending spies to him with the question, “Is it lawful to render tribute to Cæsar?” he had directed their attention to the image and superscription of Cæsar upon the tribute money, and answered, “Render unto Cæsar the things which are Cæsar’s.” Jesus himself had paid tribute, and had taught his disciples to do so.
In their extremity the priests called the false witnesses to their aid. “And they began to accuse him, saying, We found this fellow perverting the nation, and forbidding to give tribute to Cæsar, saying that he himself is Christ a king.” Pilate was not deceived by this testimony. He now became confident that a deep plot had been laid to destroy an innocent man, who stood in the way of the Jewish dignitaries. He turned to the prisoner and asked him, saying, “Art thou the king of the Jews? And he answered him and said, Thou sayest it.” Jesus stood before Pilate, pale, bruised, and faint from loss of sleep and food. He had been hurried from place to place, and subjected to insult and violence; yet his bearing was noble, and his countenance was lighted as though a sunbeam were shining upon it.
When his answer was heard by Caiaphas, who stood at the threshold of the judgment hall, the high priest joined with others in calling Pilate to witness that Jesus had admitted his crime by this answer, which was a virtual acknowledgment that he was seeking to establish a throne in Judah in opposition to the power of Cæsar. Priests, scribes and rulers, all united in noisy denunciations of Jesus, and in importuning Pilate to pronounce sentence of death upon him. The lawless uproar of the infuriated priests and dignitaries of the temple confused the senses of the Roman governor. Finally, when some measure of quiet was secured, he again addressed Jesus, saying, “Answerest thou nothing? behold how many things they witness against thee. But Jesus yet answered nothing; so that Pilate marveled.” The silence of the Saviour perplexed him. He saw in the prisoner no marks of a seditious character, and he had no confidence in the accusations of the priests. Hoping to gain the truth from him, and to escape from the clamor of the excited crowd, he requested Jesus to step with him into his house. When he had done so, and the two were alone, Pilate turned to Jesus, and in a respectful voice asked him, “Art thou the king of the Jews?”
Jesus did not directly answer this question. He knew that conviction was awakened in the heart of Pilate, and he wished to give him an opportunity to acknowledge how far his mind had been influenced in the right direction. He therefore answered, “Sayest thou this thing of thyself, or did others tell it thee of me?” The Saviour wished a statement from Pilate whether his question arose from the accusations just made by the Jews, or from his desire to receive light from Christ. Pilate longed for a more intelligent faith. The dignified bearing of Jesus, and his calm self-possession when placed in a position where there would naturally be developed a spirit of hate and revenge, astonished Pilate and won his deep respect. The direct question just asked him by Jesus was immediately understood by him, which evidenced that his soul was stirred by conviction. But pride rose in the heart of the Roman judge and overpowered the Spirit of God. “Pilate answered, Am I a Jew? Thine own nation and the chief priests have delivered thee unto me; what hast thou done?”
Pilate’s golden opportunity had passed. Jesus, however, did not leave him without further light. At his desire God sent an angel to Pilate’s wife; and, in a dream, she was shown the pure life and holy character of the man who was about to be consigned to a cruel death. Jesus did not directly answer the question of Pilate as to what he had done; but he plainly stated to him his mission:—
“My kingdom is not of this world; if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews; but now is my kingdom not from hence. Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice.”
Jesus thus sought to convince Pilate that he was innocent of aspiring to kingly honors upon earth. Pilate had been confused by the disturbed and divided elements of the religious world, and his mind grasped eagerly at the words of Jesus declaring that he had come into the world to bear witness to the truth. Pilate had heard many voices cry, Here is the truth! I have the truth! But this man, arraigned as a criminal, who claimed to have the truth, stirred his heart with a great longing to know what it was, and how it could be obtained. He inquired of Jesus, “What is truth?” But he did not wait for a reply; the tumult of the excited crowd was continually increasing; their impatient cries jarred upon his ears, and recalled him to his judicial position. He went out to the Jews, who stood beyond the door of the hall, and declared in an emphatic voice, “I find in him no fault at all.”
Those words, traced by the pen of inspiration, will forever stand as a proof to the world of the base perfidy and falsehood of the Jews in their charges against Jesus. Even the heathen magistrate pronounced him innocent. As Pilate thus spoke, the rage and disappointment of the priests and elders knew no bounds. They had made great efforts to accomplish the death of Jesus, and now that there appeared to be a prospect of his release they seemed ready to tear him in pieces. They lost all reason and self-control, and gave vent to curses and maledictions against him, behaving more like demons than men. They were loud in their censures of Pilate, and threatened the vengeance of the Roman law against him if he refused to condemn one who, they affirmed, had set himself up against Cæsar.—Mrs. E. G. White, in Great Controversy, Vol. 3.
Pomona and Lamanda Park.
By E. A. Briggs.
Our meetings at Pomona closed on the 5th inst. They resulted in sixteen persons signing the covenant, the organization of a Sabbath-school, and six baptisms.
The successful termination of the effort at Pomona was largely owing to the unbiblical positions taken by a Disciple minister who took the part of champion for Sunday, and opposed the Sabbath of the Lord in a discussion with me before five hundred listeners. He admitted that the Lord was so particular about his Sabbath that he had a man stoned to death for breaking it (Num. 15:32–36); but claimed that he did so because it was a frosty morning. This minister also claimed that Christ kept the law of Moses and offered sacrifices; but he could not find the scripture which so declared.
We are now holding meetings at Lamanda Park with a good attendance. Already some are acknowledging that they ought to keep the Sabbath according to the commandment. May the Lord help them not only to know their duty, but also to do the same.
My post-office, until October 19, will be Woodland, Yolo County, Cal. E. A. BRIGGS.