Earlier text: Did Christ Observe the Seventh-day Sabbath?Nevada Camp-Meeting.
By Editor
ALTHOUGH there was no Conference business to be transacted at this meeting, it was a season of labor and much anxiety for the workers. As before reported, the meeting was very small, and from a certain stand-point it might seem that the expense incurred was great for the size of the meeting. But we are satisfied that it was all right, and that the interests of the cause were well served thereby. The churches greatly needed such a meeting, and there was probably no other way in which they could have been brought together for a sufficient length of time to materially benefit them. Some came from other places and became interested, who would not have come to a meeting of another kind. And the camp-meeting enterprise has been inaugurated in Nevada, and we hope that each coming year may witness one in that State. We believe that nothing else will so rapidly and effectually give character and standing to the cause, and extend a knowledge of the truth throughout that field. The attendance from the city of Reno was very small indeed. On this point we think the remarks of Brother Butler are applicable, which he made in regard to the reasons for the non-attendance of citizens in Dallas, Texas. Considerable labor has been done in Reno, and not all of it to the benefit of the cause. Six years ago Brother Loughborough held a tent-meeting there which was successful in creating an interest, and in bringing some into the truth. But that which followed him had a scattering influence, from which the cause has not recovered to the present day. Brother Ballou held a tent-meeting there the past summer, which gave them rather more opportunity than they cared for, to hear the preaching of the present truth. It has been generally known that the brethren in Nevada entered warmly into politics, which divided the church in feeling, and "separated very friends." We are happy to record our belief that this evil has been effectually cured; that all regret the course pursued in this respect, and are resolved hereafter to make the cause of God's truth their chief interest. Though it was difficult to bring all to see the extent of the error committed, and to realize the baneful consequences, they all seemed fully resolved at last to arise and live on a higher plane than they had for years in the past. During the first part of the meeting the weather was very warm, but there came a very great change. For several days the wind blew nearly a gale, bringing snow on the surrounding mountains and hills, and so depressing the temperature as to make ice in the camp. In the latter part of the meeting it was uncomfortably cold most of the time, both day and night. Three tents were blown down, and much care was necessary to keep up the large tent. On the last Sabbath, as the brethren and sisters were growing in interest and zeal in the work, it was our intention to make a special effort in behalf of the backslidden, the youth, and those who have newly become interested in the truth. But it became so cold in the tent that we were obliged to close, taking time only to call for candidates for baptism, who were immediately taken to a small tent where there was a fire. We felt assured that more might have been accomplished if the weather had permitted us to carry out our plans for all the meetings. Ten were baptized on Monday morning, some of them being the fruits of the labor of Bro. Ballou in the tent in Reno. Others will probably be baptized soon. The preaching was done by Elders Loughborough, Ballou, and the editor of the SIGNS. Instruction in missionary work by Elder Israel. Some important Bible-readings were held to good effect. The missionary work and Sabbath-school interest were given prominent places. Everything was done that could be done under the circumstances to make the meeting profitable. Though appearances were sometimes discouraging, we believe that all were much encouraged before the meeting closed, and that the future will show that it was a profitable season for individuals and for the cause in that State. One pleasing feature was the number of persons who came from Virginia City. And they were almost all deeply interested in the truths which they heard. We look upon that city as a favorable field for labor. Verily, the fields are ripe for the harvest, but the laborers are few. Without any strong effort, pledges were secured for the college to the amount of $2,250. And the book sales amounted to $100. On Monday evening a meeting of the St. Clair church was held at the house of Bro. C. Allen, in Reno. Bro. Jackson Ferguson, who was formerly elder of the St. Clair church, but who was sometime absent when elected to an office which took him to the State capital, was recalled to his office in the church. Brother Bond, who was some time ago elected deacon, was ordained to that office. A good spirit prevailed in these services, and we rejoiced greatly to see the church drawing together in Christian union. We were happy to enjoy a comfortable home while in Reno at the house of Brother Allen, just across the street from the camp-ground. In the cold, windy weather we highly appreciated this favor. By this means we were enabled to do much more work, especially in writing, than it was possible to do in a tent. At 8:40 on Monday evening we took the cars for our busy home at the office. A Word of Warning.
By Editor
In our report of the Nevada camp-meeting we mentioned the cause—or the main cause—why the churches in Nevada had not prospered spiritually as they should have done. The brethren entered warmly into politics, as partisans engaging in contentions with one another. Their interest in that direction increased with their efforts, and they soon arrived at that point where they contended far more earnestly for their political parties than they did for the faith once delivered to the saints. We do not speak these things to harrow up their feelings; we are happy to say that they see and repent of their error. We rejoice with them in their recovery from a snare. But we speak of facts that our brethren at large may know that our word of warning is not uttered without our knowing whereof we affirm. We are now in the midst of a political canvass which agitates our country from one end to the other. It promises to be a very exciting campaign—possibly one of much bitterness before it ends. There are so many parties, and so many tickets are in the field, that the feelings of every man will be appealed to, whatever his position may be in society or even in the church. Under these circumstances our brethren will have to be watchful, prayerful, and careful, or they will be drawn into the vortex and perhaps make shipwreck of their faith. Some may think that we magnify the danger, and that we have an undue prejudice against politics. Not so. We love our form of representative government, and in such, elections are a necessity. We have not a word to say against any man voting who chooses to vote. We are not surprised that our brethren have their preferences for parties and for candidates. It is right to have a proper regard for the welfare of our country, and for the upholding of our laws. Our Government is the safeguard of our rights. But the amount of recklessness and depravity that is manifested in a political campaign is absolutely appalling. Intrigue and chicanery are the common methods used to win in politics, and cheating is considered not only justifiable, but laudable, for the success of the party. Now we do not wish to be understood to say that there are no honest politicians, and no conscientious candidates. Far from it. But we do say that a political campaign is a whirlpool of excitement, with designing men on every hand pulling the wires, and too often controlling the whole machinery, and that no Christian can retain his spirituality and mix with it. Among active, zealous, working politicians we are confident that honest, conscientious men are but a small minority. We regret that this may be said, but we believe it is truth. In former years we had some opportunity to see the inside working of "the machine," and we do not think it has improved any in the last forty years. We believe that a man of the world may enter into the arena of politics and so conduct himself as to maintain his self-respect and the respect of his neighbors. Of course we believe that a Christian may do the same; he may maintain his character for integrity and honesty. But to maintain his spirituality of mind in the midst of such surroundings, with such associations as he must accept, we do not believe is possible. Many think they do it, but it is only because their standard of Christian consistency is much lower than ours. But we have special grounds on which to appeal to our brethren. Our views of the future, both of the church and the State, are different from those of others. We found our faith and hope on the "sure word of prophecy." They who act heartily with a party are expected to indorse the work of the party; and if, for the best reasons, from conscientious motives, they cease to act with or to indorse the party, their former associates will become their most bitter opponents when trouble comes. It has been so in the past, and human nature is not improving. Brethren, perilous times are just before us. Prophecy is fast fulfilling. We must study to show ourselves approved unto God. If the love of God dwell in our hearts; if we are zealous for his truth, and alive to the interests of his cause, we shall have no taste for the whirlpool of politics. Our great fear is that the excitement will be the means of checking our missionary work, and for a time of hedging up the way for the successful spread of the truth. Let us pray continually that nothing shall be suffered to bind the word of God. And if we have any earnestness and zeal, let it be manifested in efforts to save our fellow-beings from everlasting ruin, and lead them into the way of life. God Will Supply All Your Need
SEARCH not for excuses, search for helps. The word of God abounds in them. All Heaven is pledged to help thee if thou wilt put thy trust in God. List ye to the promises: "Fear thou not; for I am with thee; be not dismayed; for I am thy God; I will strengthen thee; yea I will help thee; yea I will uphold thee with the right hand of my righteousness." We pass over eight hundred years, and the promise has lost none of its fullness or power: "But my God shall supply all your need according to his riches in glory by Christ Jesus." What a bountiful supply! Will it ever be less? "Jesus Christ the same yesterday, and to-day, and forever." Is the cross heavy, Christian? Take hold of his strength! Art thou weary? Rest on his promises. Art thou fainting? Drink, drink of the water of life. "God will supply all your need."—Present Truth, England. Shaking of the Powers of Heaven.
By Ellet Joseph Waggoner
A SUBSCRIBER asks a question concerning the shaking of the powers of the heavens, spoken of in Matt. 24:29. In the Sabbath-school lesson, as he says, the idea was conveyed that this is to take place in connection with the coming of the Lord, and is not one of the signs of that coming. We give the substance of his query below:— “In three of the gospels, where events seem to be named in their proper order, so far as they have been fulfilled, the ‘shaking’ is made to precede his coming. Now can it be proved that the ‘shaking,’ of Matt. 24:29 and the passing away of the heavens (2 Pet. 3:10), are identical? May not this prediction of our Saviour be fulfilled in the disastrous storms of the present time, or in the great conflagrations upon the sun’s surface, as is evident from the sun spots, or in the perihelion disturbances of the solar system, or in all these combined? May not this prophecy be double in its signification, and be fulfilled before his coming, and again in connection with that event?” ANSWER.—In Heb. 12:25–27 we read: “For if they escaped not who refused Him that spake on earth, much more shall not we escape, if we turn away from him that speaketh from Heaven; whose voice then shook the earth; but now hath he promised, saying, yet once more I shake not the earth only, but also heaven. And this word, Yet once more, signifies the removing of those things that are shaken,” &c. From this we learn that as the voice of God at Sinai shook the earth, so once more it will shake both earth and heaven, and but once more. This then would preclude the possibility of there being two “shakings.” The question then remains, when will the shaking occur? Peter says that in the day of the Lord “the heavens shall pass away with a great noise” (2 Pet. 3:10); the prophet says, “And the heavens departed as a scroll when it is rolled together; and every mountain and island were moved out of their places.” Here is the shaking of both earth and heaven; and it is in connection with Christ’s coming, for all the wicked hide themselves in the dens and in the rocks of the mountains, and say to the mountains and rocks, “Fall on us and hide us from the face of Him that sitteth upon the throne, and from the wrath of the Lamb; for the great day of his wrath is come, and who shall be able to stand?” Rev. 6:14–17. We think our querist mistakes the meaning of the expression, “precede the coming of Christ.” Nothing can properly be called a “sign” of Christ’s coming except that which is given to show the nearness of that event, so that men may prepare for it. Those things that take place after the close of probation are not really signs of the coming, because there is then no need of them. Again, the second coming of Christ, like the first, is an event covering a period of time. The whole time of Christ’s earthly ministry is called the first advent. There are many events spoken of as taking place when the Lord comes, such as the resurrection of “all that are in the graves” (John 5:28), the translation of the righteous, and the punishment of the wicked with everlasting destruction (2 Thess. 1:7–9). But we know that the resurrection of the wicked, and their final destruction does not take place until a thousand years after the translation of the righteous. We therefore say that the “second coming of Christ,” with all its attendant phenomena, is not an instantaneous event taking in simply the moment of his first appearing in the clouds of heaven, but one which, like his first advent, covers a period of time. Of course the shaking of the powers of the heavens precedes the manifestation of Christ in the clouds, yet it occurs “in connection” with that event. And that is in the regular order of events as mentioned by the evangelists. Concerning the storms, conflagrations on the sun, etc., we would say that they are not such events as would meet the requirements of 2 Pet. 3:10 or Rev. 6:14–16 and other passages. And as for “the perihelion disturbances of the solar system,” the worst result we have seen from the perihelion is the overwhelming lot of trash that has been published concerning it in certain would-be scientific journals. E. J. W. Under the Law.
By Ellet Joseph Waggoner
THERE is yet one more instance of the use of this term, and though the text is probably not so often quoted in opposition to the law of God as are the others, we will examine it, because it adds strength to the position that the law is unchangeable. In the fourth chapter of Galatians Paul continues the argument of chapter three. He starts out with the statement that the heir, so long as he is a child, must be under tutors and governors, even though he be lord of all. He cannot come into possession of his inheritance until he is of age. "Even so we," says the apostle, "when we were children, were in bondage under the elements of the world." Gal. 4:3. In this figure the child is used to represent the sinner before he accepts Christ. Until that time, as has been repeatedly shown from the Bible, every man is in bondage, in prison; we are at liberty only when we are in Christ. That the bondage here referred to is indeed the bondage of sin, may be seen by an examination of verses 8 and 9. In verse 8 the apostle says: "Howbeit then, when ye knew not God, ye did service unto them which by nature are no gods." This language shows to whom Paul was writing. The members of the Galatian churches had been heathen, doing service to "them which by nature are no gods," and not to the God who created all things; that is, before they knew the true God, they worshiped idols. And Paul's language to them will apply equally well to us, for, whether a man be brought up in a Christian or a heathen land, so long as he does not know God, he is virtually a heathen; he may not be a worshiper of images of wood or stone, but he has other gods before the one, true God. And no man who is not in Christ can know God, for Christ says: "No man cometh unto the Father but by me." John 14:6. So then, although Paul addressed his words directly to those who had been idolaters in the commonly accepted sense of the word, they apply to all. The apostle continues in verse 9: "But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage?" To what were they once in bondage? To sin, for they had been practicing idolatry, with its accompanying vices, in direct violation of God's law. Then sin, in its various forms, constitutes the "elements" under which they had been in bondage. It is justly termed "the elements of the world," because it is of the earth, and not of Heaven. It is the same term which Paul uses when, in writing to the Colossians, he warns them not to be spoiled by "philosophy and vain deceit," by the "tradition of men," by the "rudiments of the world." Col. 2:8, 20. They are weak in that they can give no liberty or peace even though they promise it (2 Pet. 2:19); and the term "beggarly," fitly expresses the despicable nature of sin. We find, then, the same statement in Gal. 4:3 that is made in Rom. 3:19; Gal. 3:22, etc., namely that all the world are by nature in the bondage of sin, "under the law." What next? "But when the fullness of the time was come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons." Gal. 4:4, 5. Whom did Christ come to redeem? "Them that were under the law." Compare this with 1 Tim. 1:15: "This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners, of whom I am chief;" and again with this: "For the Son of man is come to seek and to save that which was lost" (Luke 19:10), and you can have no doubt as to the meaning of the term, "under the law." The plan of salvation has no reference to any but to those who were "lost," who were "sinners," or, in other words, "under the law." The name "Jesus" was given to Christ before his birth, because, the angel said, "he shall save his people from their sins." Matt. 1:21. He saves us from nothing but sin and its penalty. This point will be made still more clear when we consider the position Christ had to assume in order to accomplish our salvation from sin. The text under consideration (Gal. 4:4) says that he was "made under the law, to redeem them that were under the law." That is, he had to put himself in the exact condition of those whom he would save. In Heb. 2:16 we read of Christ, "For verily he took not on him the nature of angels, but he took on him the seed of Abraham." The meaning is, as indicated by the marginal reading, that he came not to redeem angels but men. "Wherefore," the apostle continues, "in all things it behooved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people." Heb. 2:17. He was made "in all things" like those whom he came to redeem. Some one may exclaim, "What! do you think that Christ was a sinner?" By no means; he was in all points tempted like as we are, yet without sin" (Heb. 4:15); he was absolutely good, the embodiment of goodness, yet he was counted as a sinner. In no other way could he be made "in all things" like his brethren, for they were sinners. In proof of this we quote 2 Cor. 5:21: "For he [God] hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him." As a parallel to this, read Isa. 53:6: "All we like sheep have gone astray; we have turned every one to his own way; and the Lord hath laid on him [Christ] the iniquity of us all." He bore the sins of the world as though they were his own. If it were not so, he would not have died; for "the wages of sin is death." None can die except those in whom sin is found; our sins were laid on Christ, and accounted as his; and so, although personally "he knew no sin," he was made to suffer the penalty of the law as a transgressor. And herein is the unspeakable love of Christ, that the innocent should assume the crimes of the guilty, and die in his stead. It was because Christ had taken upon himself "the form of a servant," that he became obedient unto death. Some have thought it nothing less than blasphemy to speak of Christ, the sinless one, as being made a sinner, and suffering the penalty for sin, but it is from this very thing that he derives his highest glory. We simply state the fact as we find it in the Bible. This is the unfathomable mystery which angels desire to look into, and which will in all eternity call forth the love and adoration of the redeemed hosts. We think a careful reading of the above, together with many Scripture texts for which we have not space, will convince all that to say that one is "under the law" is equivalent to saying that he is subject to its penalty as a sinner. Gal. 4:1–5, then, teaches the simple fact that in order to save those who, on account of having violated the law, were under the condemnation of death, Christ put himself in their place and suffered the penalty of the law. And what is the condition of those who are thus redeemed from under the law? They "receive the adoption of sons" (Gal. 4:5, 6); and in harmony with this, Paul says in the eighth of Romans that those who "walk not after the flesh," but are led by the Spirit of God, are the sons of God.570 Before leaving this text, we wish to apply it to the theory that the law of God was given solely to the Jews, and that "under the law" means subject to the law; the theory that would make the law binding upon the Jews alone. If this theory be true, what is the result? Since Christ came to redeem only those who were under the law, it would follow that all the Jews will be redeemed, and no others. This would be making salvation not only "of the Jews," but for the Jews. This conclusion cannot be evaded. Christ came to save the "lost," those who were "under the law." Now none can be under the law, that is, transgressors of the law, but those to whom the law was given; and therefore if the law was given for none but the Jews, then none but the Jews will be saved. But this is not true, because Christ died for all. A man should think at least twice before he takes a position that not only contradicts the Bible but shuts him out from an interest in the plan of salvation. Christ died for those who were under the law; and that all men were under the law, is shown by the fact that "whosoever will," may avail himself of the provisions of the gospel. At the risk of making this article too long, we notice one more passage, which should be considered in this connection. It is Gal. 3:13: "Christ hath redeemed us from the curse of the law, being made a curse for us; for it is written, cursed be every one that hangeth on a tree." This is an exact parallel to Gal. 4:4, 5. Christ was made a curse, in order to redeem us from the curse. Now what was the curse which fell upon Christ? It was death, as the remainder of the verse shows: "For it is written, cursed is every one that hangeth on a tree." "The wages of sin is death." Death is the curse which the law pronounces upon every transgressor; but from this Christ has delivered us (if we believe on him), by voluntarily becoming our substitute. Take this verse in connection with the preceding: "And the law is not of faith; but the man that doeth them shall live in them." The man that keeps the commandments of God shall live. See Lev. 18:5. But no man has kept them; consequently the curse has fallen upon all. "Death passed upon all men, for that all have sinned." Rom. 5:12. From this curse we can be redeemed only by Christ. And the person thus redeemed from the curse must keep the law, or else he will again bring himself under the curse; for those only have life who keep the law. In each of these texts that we have considered we are brought to the same point, namely, that Christ is our only hope of escape from the penalty of universal and immutable law. And knowing with what an inexorable grasp the law holds its victims, we can glory in the fact that Christ is "made unto us wisdom, and righteousness, and sanctification, and redemption." E. J. W. The Last Message.
By S. K. Gibson
It is very evident to my mind that the “Third Angel’s Message” (Rev. 14: 9), is the last of the series of three that are due this age, just prior to Christ’s coming. It may not be and very likely is not, separated wholly from the others, but stands connected with them, just in the same relation and importance in the last grand and awful warning message to the inhabitants of this world that their chronology and order sustain to the events transpiring in the world, and to the end of man’s probation, the coming of Christ, and the final judgment. To place this message in the past, not only throws it entirely out of God’s chronological order, but it detracts from its interest, and nullifies the vast importance of the message to the world, in its just and true light, as set forth by the Revelator, thereby hiding or covering up some astounding facts which God has made known and which he wishes to be taught in the last message and voice of a judgment-bound world. It cannot be that God made a mistake in the order of the messages when he gave them to St. John. If the first angel’s message is the advent message, and the second the fall of Babylon, the loss of civil power to the papacy, then the third message is now about due, and surely applies to a power not yet fully developed, but near at hand, and the last in the series; and also the last phase of human government, prior to the “breaking with a rod of iron, and dashing to pieces as a potter’s vessel” the kingdoms of this world. A more important matter could not be revealed. For upon our individual spiritual condition now, at this time, depends our immortal life. Our condition, spiritually, is the result of our choice. Our choice depends somewhat upon our knowledge of events and the character of existing powers and their influences. Here, as revealed, arises a miracle-working power, a seducing power, which will, “if possible, deceive the very elect.” This power commands the worship of the beast, and his image also. “He exerciseth all the power of the first beast before him, so that he causeth all, small and great, rich and poor, free and bond, to receive the mark or the name of the beast or the number of his name.” Rev. 13. It is very evident that this power will be popular with the world. It is an image of the first beast. It exercises the same power, “and all the world wondered after the beast.” Under the symbol of a woman, the same power “is decked with gold and precious stones and pearls,” and “the inhabitants of the earth have been made drunk with the wine of her fornication.” So, likely, it will be in a limited sense again under this image power. It is Satan’s last grand effort to get control of this world, and the hearts of the children of men, and he will accomplish it, except with few, who “fear God and give glory to him in the hour of his judgment,” and who have “the patience of the saints, and keep the commandments of God, and have the faith of Jesus.” Rev. 14: 12. There is no other alternative: God has set his seal to his own word, and to his own people. They are his, and no others are. Their names must pass before the court of Heaven, approved of God the Father, and cleansed by the precious blood of Christ—their sins blotted out of Heaven’s record through his ministrations in the heavenly sanctuary. These will not receive the mark of the beast; all others will. This, then, is a wonderful period in the history of God’s people. Under this message this world will be tried and tested, for this message will go to every nation, kindred, tongue, and people. A message of such vast moment to the church and world should not, and must not be left out, or slighted by those looking for the Lord and expecting his soon return. This message, with the others, demands of us a full surrender to God and to the word of his testimony, to keep his commandments to the glory of his dear name. May the Lord give us wisdom and grace to know and do his will in all things to his praise and glory.—S. K. Gibson, in World’s Crisis. The Missionary.
By John Nevins Haskell
New England Camp-Meeting.
THIS meeting was held upon the fair-ground in the city of Worcester, the same as last year. Worcester is an inland city of about sixty thousand inhabitants, about thirty-five miles from Boston, and forty from Providence. It is a great railroad center for Massachusetts, and is noted as a manufacturing place for agricultural implements and all kinds of machinery. The meeting commenced according to appointment, Aug. 21, and continued until Sept. 2. About seventy-five tents were pitched, forming quite an extended circle around the large 80x125 ft. pavilion in which the services were held. This meeting was one of hard labor, and we trust that the results will show that it was the most profitable camp-meeting ever held in New England. Frequent rain prevented as large an outside attendance as there was last year, but many who came upon the ground manifested the deepest interest to hear, and were constant in their attendance. Each Sunday it was estimated that there were five thousand people on the ground. The attendance among our brethren was never better. Scattered brethren were present from all parts of the Conference, also persons from other States. A general interest was manifested in the different enterprises connected with the cause. At different times during the meeting special efforts were made for the unconverted and unconsecrated. Sabbath, Aug. 30, the move was more general. At the close of a discourse by Sister White the Spirit of God settled upon the congregation in a wonderful manner. Persons who had never kept the Sabbath, but who had been convicted on the subject, came forward with others to seek God. As seat after seat was vacated by the congregation and filled by those who came forward, all present were deeply affected. After a season of prayer, many bore the testimony that they had found peace in God. One lady who happened to be in the city on a visit, returned home decided to observe the Sabbath, the SIGNS advertising the camp-meeting having been the first means of calling her attention to the subject. The meeting, although a season of labor, because of some who did not realize the sacredness of divine things, gradually increased in interest until the close. The change in the moral atmosphere was very apparent as the meeting advanced. Notwithstanding the fact that the brethren in New England gave largely to foreign missions last year, and have taken the responsibility of raising $25,000 for educational purposes, including what help they might receive from others, they decided, in order to increase their T. and M. Reserve Fund and carry forward the city missions, to raise an additional five thousand. This was immediately pledged, and we think that the spirit there manifested by the brethren to give of their means will continue with them and lead to still greater sacrifices in the future. Elder Smith and Sister White came upon the ground the second week of the meeting, and their labors were never more highly appreciated. The Boston Journal published reports of between one and two columns in length every day, containing Bible-readings and a synopsis of each discourse. The daily papers in Worcester also gave reports of the meeting. On Monday, after a discourse on baptism by Elder Smith, the congregation repaired to Salisbury Pond, about a mile distant, where twenty were baptized. This was an interesting sight. The candidates included not only young men and maidens, but aged persons with gray hairs, and the child of six summers. Everything passed off quietly and with good order. Upon571 returning to the ground, it was observed that we had been absent but three-quarters of an hour. Allowing fifteen minutes for going and returning, the baptism, including singing and arrangements at the water, occupied but thirty minutes. This shows how easily three thousand could have been baptized on the day of Pentecost by the disciples at Jerusalem. Allowing to each candidate the same time occupied in Worcester, seventy could have administered the ordinance in a little more than an hour, and twelve could have performed it in less than seven hours. The school interests were considered, and the reports concerning finances and the erection of buildings received with favor. It is expected that there will be quite a full attendance at the South Lancaster Academy the coming year, from different parts of this Conference, including some who will be prepared to give lectures on the subject of health, hygiene, etc. They tell us that in some trackless lands, when one friend passes through the pathless forests, he breaks a twig ever and anon as he goes, that those who come after may see the traces of his having been there, and may know that they are not out of the road. Oh, when we are journeying through the murky night and the dark woods of affliction and sorrow, it is something to find here and there a spray broken or a leafy stem bent down with the tread of Christ's foot, and the brush of his hand as he passed, and to remember that the path he trod he has hallowed, and that there are lingering fragrances and hidden strength in the remembrance, “in all points tempted as we are,” bearing grief for us, and with us.—Maclaren. Kansas Camp-Meeting.
By N. J. Bowers
THE northwestern Kansas camp-meeting was held according to appointment, Aug. 21-31, at Concordia, Cloud Co. The location was Court House Square, a nice grove of cottonwood of about three acres near the center of the town. The place had been quite thoroughly canvassed by colporters, and by liberal advertising a good attendance of the citizens was secured. The meeting extended over three Sabbaths and Sundays. A few days preceding the meeting were devoted to instruction in the canvassing and colporter work. A class of about twenty-five attended these meetings. Weekly reports of the meeting were published by one of the papers of the town, the Cloud County Critic. This paper is devoted to the cause of prohibition and supports the national candidates, St. John and Daniel. The editor gave us the following unsolicited notice:— "The Seventh-day Adventists have been holding a camp-meeting on the Court House Square since the 15th, and will continue till Sept. 1. They are a very good class of people, and have some very able ministers here, whom it will repay any of our citizens to hear." About 250 brethren were in attendance, some coming nearly 100 miles in wagons. Twenty-one family tents were pitched. The preaching was done by Brn. Cook, Barton, Gibbs, Curtis, Johnson, Enoch, and Sister Enoch. On Sundays and evenings it was mostly of a doctrinal character, embracing some of the prominent points of our faith. At other times it related to practical duties—personal consecration and devotion to God. "The Vigilant Workers" had a special meeting every morning at 9 o'clock for consultation and report of labor. By this plan every one on the ground could have the benefit of personal labor. The spiritual condition of all was thus ascertained, and great good resulted. Many were converted, the lukewarm aroused, and backsliders reclaimed. Many with tearful penitence returned to their first love and took up the cross anew. The end sought by those who had the work in charge, was thorough conversion and consecration to God, a thorough putting away of sin, and the destruction of every idol. We have a truth for these last days. Let us be fully sanctified by it. The children received a share of attention. Meetings for them were held each day. Eld. John Gibbs had charge of this work, and good was done. Several were converted and baptized. Eld. O. A. Johnson, of Nebraska, was present and did good service. He had charge of the Scandinavian work. About twenty-five believers of this nationality were present. Services were held in their language daily. The last Sunday afternoon twenty-nine persons were baptized in the Republican River, about half a mile from the camp. About 500 persons witnessed the rite. Sunday morning, the 31st, $1,530 was pledged and paid in for the various enterprises of the State, and this with no special urging. Quite a number will keep the Sabbath as a result of the meeting. N. J. BOWERS.