Earlier text: The Righteousness of the NationsCalifornia Camp-Meeting.
By Editor
It is only because we cannot get time to write that we do not give considerable space to our camp-meeting this week. It is not yet ended, but most of the business has been transacted, and a vast amount of instruction has been imparted to the people. The meeting is the largest ever held in California. Yesterday, Sabbath, Sept. 27, there were 862 in the Sabbath-school—more than ever before engaged in a Sabbath or Sunday-school in this State. Two tents, one 60 by 100, the other 50 by 70, were filled with the busy classes. It was a sight never to be forgotten. At first all assembled in the larger tent, literally filling it, for the opening exercises. Then a little army of the younger ones filed out in excellent order, going to the other tent for recitation. Our feelings on seeing such a large concourse of children on their way to learn the word of God, and to hear of his wonderful works and his wonderful goodness to us, we can never describe. How will their parents, and their home schools, train them to use their knowledge of the word of the Lord? Where will all these little ones be when the Lord shall appear in his glory? At our camp-meeting at San Jose, last year, a committee was appointed to revise our State Conference Constitution. To a great extent the old one had become obsolete. All our Conferences have outgrown their Constitutions. A revised one was reported, and, with some amendments, was adopted. It will be reported in the Conference proceedings next week. We confidently believe it will answer the purpose for which it is designed. The officers were elected as follows: President, S. N. Haskell; Secretary, J. D. Rice; Treasurer, Pacific Press; Executive Committee, S. N. Haskell, W. C. White, J. H. Waggoner, J. N. Loughborough, and M. C. Israel. Our field is so large, including the States of California and Nevada, that it has been found impossible for a committee of three, with some of them often absent, to do any justice to the work. We have never known more satisfaction to be expressed with an election than with this. Our "Assistant Editor" wisely refused to act longer as Secretary, as the amount of his other work would not permit. The Sabbath-school Association elected as President, C. H. Jones; Secretary, Josie L. Cochran; Executive Committee, C. H. Jones, C. C. Ramsey, and E. J. Waggoner. This is an excellent selection, all being experienced Sabbath-school workers. The "Pacific Coast Council" having recommended that Elder Jones come to California, where he could gain experience by associating with experienced workers, and that Elder Raymond go to Healdsburg College, it has been considered by this Conference that we ought to do something for the northern field in return. Elder Loughborough made it a condition of his accepting a place on our Executive Committee, that we send an efficient and experienced minister to work in the Upper Columbia Conference. To this the Conference agreed; and it was further agreed to pay the expenses of said minister during so much of the coming year as he shall be engaged in opening the work in Idaho. This was passed by a rising vote of the whole congregation, and it cannot fail to give encouragement to the U. C. Conference, which is now so destitute both of means and workers. It is also intended to send a worker to assist the North Pacific Conference, though it may not be advisable to send one for the winter or rainy season. We have greatly missed the presence and testimony of Sister White in this meeting. To compensate in part for this want, we have read portions of "Vol. IV." in the early meetings, to good effect. To-day, 28th, we expect a large attendance, and hope the Lord may give wisdom for the occasion. Old Testament Ethics Vindicated.
By Editor
SOME time ago we promised to speak more at length of a book with the above title, by Rev. W. A. Jarrell, Baptist minister. We have not delayed this from choice, but because other matters have been constantly pressing upon us, and the delay has been almost unavoidable. When the book was first advertised, the title attracted our attention, and before we had opportunity to order, we were presented with a copy by Elder Jarrell in person, for which he has our heartfelt thanks. In this age of antinomianism it is refreshing to read a work which vindicates the morality of the Old Testament in such an able manner. We would not be understood to say that there is anything in Mr. Jarrell's book that is new to us on the subject of the morality of the ten commandments. But we are free to say that it is an able statement of the subject, and contains valuable testimonials from other writers. It is worthy of a place in every library as a book of reference. His definition of ethics is simply morals. This is correct, and it is necessary to hold this in view in considering the argument. Webster gives a wider range to the word, but a wider range is not admissible when the ethics of the Scriptures is the subject. The heading of Chapter VI. is as follows: "The Ten Commandments the Constitution of Old Testament Ethical Laws and Regulations." First are given some quotations from other authors, as the following from Fairbairn:— "It perfectly accords with this view of the ten commandments, and is a further confirmation of it, that they were written by the finger of God on two tables of stone—written on both sides, so as to cover the entire surface, and not leave room for future additions, as if what was already given might admit of improvement; and written on durable tables of stone, while the rest of the law was written only on parchment or paper. Hengstenberg justly remarks: 'The stone points to the perpetuity which belongs to the law, as an expression of the divine will, originating in the divine nature.' It was an image of the truth uttered by our Lord, 'Verily, I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.'" It is carefully to be observed that a marked distinction is still put between the ten commandments and the other precepts. Our Lord and his apostles always point to the revelation of law engraven upon these stones as holding a pre-eminent place, and, indeed, as comprising all that, in the strict and proper sense, was to be esteemed as law. We should despair of proving anything respecting the Old Testament dispensation, if these considerations do not prove that the law of the ten commandments stood out from all other precepts enjoined under the ministration of Moses, and were intended to form a full and comprehensive exhibition of the righteousness of the law in its strict and proper sense." And from the same author again:— "The fourth and fifth precepts demand the due honoring of God in deed; the third in word; and the two first, pointing to his sole Godhead and absolute spirituality, require for himself, personally, and for his worship, that place in the heart to which they are entitled. Very striking in this respect is the announcement in the second commandment, of a visitation of evil upon those that hate God, and an extension of mercy to thousands that love him. As much as to say, It is the heart of love I require; and if ever my worship is corrupted by the introduction of images, it is only to be counted for the working of hatred instead of love in the heart. So that the heart may be truly called the alpha and the omega of this wonderful revelation of law; it stands prom585inently forth at both ends; and had no inspired commentary been given on the full import of the ten words, looking merely to these words themselves, we cannot but perceive that they stretch their demands over the whole range of man's active operations, and can only be fulfilled by the constant and uninterrupted exercise of love to God and man, in the various regions of the heart, the conversation, and the conduct. With manifest reference to the second table, and with the view of expressing in one brief sentence the essence of its meaning, Moses had said, 'Thou shalt love thy neighbor as thyself' (Lev. 19: 18); and, in like manner regarding the first table, 'Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy might.' Deut. 6: 5. It is against all reason to suppose that these precepts should require more than what was required in those which form the very ground-work and heart of the Mosaic legislation; and we have the express authority of our Lord for holding that the whole law, as well as the prophets, hung upon them. Matt. 22: 40. In the sermon on the mount, also, he has given us an insight into the wide reach and deep spiritual meaning of the ten commandments, clearing them from the false and superficial gloss of the carnal Pharisees. And to mention no more, the apostle Paul, referring to the law of the ten commandments, calls it spiritual, holy, just, and good; represents it as the grand instrument in the hands of the Spirit for convincing of sin; and declares the only fulfillment of it to be perfect love." "The very manner in which these commandments were given is sufficient to vindicate for them a place peculiarly their own. For these alone, of all the precepts which form the Mosaic code, were spoken immediately by the voice of God; while the rest were privately communicated to Moses, and by him delivered to the people. Nor was the mode of revelation merely peculiar, but it was attended also by demonstrations of divine majesty, such as were never witnessed on any other occasion." In closing this chapter the author remarks:— "Taking the ten commandments—the Constitution of the Old Testament—as its ground and spirit, this chapter might close this work, as having vindicated the perfect holiness of Old Testament Ethics. In all interpretations of Old Testament Ethics, the rules in Chapter II. of this book—see, especially, the latter part of the chapter—bind us to interpret it by its Constitution." We have made these quotations to show that the ten commandments are called, in this book, the law, pre-eminently, as they truly are; that these commandments are the Constitution, the ground and spirit of the Old Testament; and that the ethics of the Old Testament is to be interpreted by this Constitution. Let this be borne in mind while we make other quotations from the book. The heading of Chapter III. is as follows: "Old Testament Ethics Lays the Only Ethical Basis." This is an important and truthful statement; one which cannot be dwelt upon too much in this age, while so many are trying to put the morality of the New Testament in contrast with that of the Old. Man's relations to God do not change with changes of dispensations. God had a perfect law in the time of David. Ps. 19: 7. By it man was condemned as a sinner. It contained the whole duty of man, as a moral agent, and by it God will bring every work into judgment. Eccl. 12: 13, 14. It is established, enforced, not made void, by the gospel. Rom. 3: 31. It is the essence and life of the golden rule. Matt. 7: 12. But our object is to let our author speak on the subject. The chapter (III.) now under notice is about exhaustive; it contains one hundred pages, under twelve heads. No brief notice can do justice to the argument, yet our notice must be brief. The following is the introduction of this chapter:— "Like everything else, ethics must have a reliable basis. Superficial, false ethical writers know nothing of ethics or its basis. To them ethics is but common-place observations, maxims, aphorisms, and manners, which are subject to variation according to place, time, and age. Such ethics (?) they delight to quote from some heathen religion, philosophy, or writer, and array against the Bible. Though a purely righteous ethics is indispensable, its basis is, if possible, more so. Old Testament Ethics is based upon the following basal facts, principles, and doctrines:— "1. Of God, the supreme moral Governor of the world.—Moral law is essential to moral government. Without law, no government. Whether in the political, the material, or the spiritual—the moral—without law all is chaos. As law does not make or enforce itself, it must have for its origin and enforcement a maker and enforcer. The moral law, being above man, must have a Being above man to enforce it." Etc. The second point is most important and clearly established. "2. The second basal plank of the Ethics of the Old Testament is the existence and immutability of the moral law, in which it is superior to atheistical and heathen, so-called, ethics. Under the preceding point we saw that moral law is indispensable to ethics. Old Testament Ethics, therefore, rests upon the existence of the moral law. . . . Old Testament Ethics is based upon the immutability of the moral law. No age, no circumstance, nothing can make right wrong, or wrong right. While certain things may be duties and privileges at certain times, and under certain circumstances, which, under their contrary, are the reverse, moral right is always moral right, and moral wrong always moral wrong. To lie, to steal, to commit adultery, to slander, to covet, to murder, etc., are sin, done whenever, wherever, and under whatever circumstances. Law is not the basis of moral right, but moral right is the basis of law. Moral right is the expression of the very relation and nature of moral things. . . . Anselm and the Reformers were emphatically right in teaching that the divine will must be what the divine nature is. That the will must be what the nature is, is one of the fundamental truths of all true moral philosophy. . . . While the law is not the nature of God, it is the effect and likeness of that nature; it is the perfect reflection of his infinite holiness and wisdom. It must, therefore, be as unchangeable as the infinite holiness of the divine nature. Law is the positive enactment of this nature; it is the expression of God's will." The reader of our book on the Atonement will find these very ideas presented in the chapter on 'The Divine Government.' We think the above statements of these all-important truths by Elder Jarrell are beyond the possibility of contradiction. In closing our examination of his work for this week, for we have more to present, we invite the reader, and especially our Baptist friends, to contrast these statements with the antinomian sentiments put forth by late correspondents of the Herald of Truth, the Baptist paper of this city. We would like to see Dr. Tombes, or Dr. Anderson, attempt to justify their articles depreciating the law of ten commandments, by an effort to overthrow the reasoning and the conclusions of Elder Jarrell. It would hardly be doing justice to these Doctors, erroneous as were their conclusions, to place Mr. Fleenor in their company, because his bold expressions against the ten commandments, and his accusation against the Saviour as putting a slight upon this expression of the will, of the infinite holiness, of the Eternal One, would lead us rather to conclude that he could hardly appreciate the depth and strength of Mr. Jarrell's reasoning. On the point in current dispute, the one which induced the above-named Doctors to ignore the position which the body of Baptists has so long occupied, Mr. Jarrell says: 'The Sabbath an essential part of Old Testament Ethics.' This no one can deny; it is an important part of the ten commandments—the moral law—and the immutability of that law is guaranteed by the immutability of the divine will and attributes of which it is the outgrowth and the expression. Instead of harboring a thought which would possibly depreciate or belittle that law, it would be well for all to utter the pious prayer of the devoted psalmist, 'Open thou mine eyes that I may behold wondrous things out of thy law.' Ps. 119:18. Is a State Religion Contemplated?
By Ellet Joseph Waggoner
IN the thirteenth chapter of Revelation two beasts are brought to view, representing two earthly powers. The first beast, having seven heads and ten horns, the body of a leopard, the feet of a bear, and the mouth of a lion, can be no other than the papal power, and so commentators have generally regarded it. It combines the characteristics of all the beasts of Dan. 7, showing that its dominion has extended over all the territory occupied by the powers represented by those beasts, that is, nearly all of the Old World. It speaks great things and blasphemies; it blasphemes God and his name; it makes war with the saints and overcomes them, and continues forty-two prophetic months, or twelve hundred and sixty years, when it goes into captivity. All these specifications are met in the papal power, and in no other. Its going into captivity was in A. D. 1798, when Pope Pius VI. was taken prisoner to France, and the papacy for two years had no head. This was indeed a deadly wound, which, however, in accordance with the prophecy, was healed by the enthronement of another pope, and the restoration of the papacy to at least the semblance of its former power. Just at this time "another beast" was "coming up out of the earth." Since all the Old World was already occupied, it is evident that we must look to the New World for the rise of this other power. In 1798, when the papacy went into captivity, the United States of America was just "coming up," and there was no other power then establishing itself. The first president had, at that time, barely completed his term of service, and the eyes of the world were being turned to this new nation, which was so rapidly and yet unostentatiously arising to take its place among the foremost nations of the earth. Its peaceable, lamb-like appearance has always been preserved, and even the dragon voice (i. e., the persecuting disposition) has been heard to a slight degree. If space allowed, we might go on to show many more reasons why this two-horned beast must represent the United States. This much we can say, that if this beast does not symbolize the United States, then there is one symbol of prophecy for which no place can be found. This power is to make an image to the first beast. That beast, the papacy, was simply an ecclesiastico-civil power,—a union of church and State. The State existed to serve the ends of the church, and to enforce its dogmas. The church itself never put heretics to death; it simply decided who were heretics, and then handed them over to the civil power, over which the church had supreme control, to be punished. An image to that beast must be something like it—another union of church and State. All that is required to effect such a union is for the civil power to enforce, under penalty, some practice which the religious leaders declare ought to be observed. This is just what must be done in the United States, if we are correct in our application of the prophecy. And this is what Seventh-day Adventists have for thirty years declared would be done in this country. It is well known that for about twenty years a party has been in existence, known as the "National Reform Party," whose avowed object is to secure such an amendment to the Constitution of the United States as will "place all Christian laws, institutions, and usages on an undeniable legal basis in the fundamental law of the land." To show that this movement contemplates "sufficiently practical ends," the leaders make no secret of the fact that the observance of Sunday is one of the "Christian institutions" which they desire to see enforced by the laws of the State, declaring that when the desired amendment shall be obtained, no one who violates the Sunday shall be eligible to any office. They openly declare, also, that the State should exist only as the servant of the church, to carry out its decrees. When, therefore, a national Sunday law shall have become an actual fact, the image to the papal beast will be fairly set up in the United States. The New York Independent has been very outspoken against such a movement as this. Although advocating the observance of Sunday as the Sabbath, it has depreciated any attempt to make such observance compulsory. We will quote from its pages to show that we are not alone in regarding legal enactments for the observance of Sunday as a union of church and State. The reader will please bear in mind that in these quotations the word "Sabbath" is used for Sunday. In its issue of Dec. 14, 1882, in an article concerning "Sunday Laws," the Independent said:— "There is no doubt that much of the earlier Sabbath legislation of this country, the relics of which still remain to some extent in the law, and to a larger extent in the minds of some of the earnest advocates for the sanctity of the Sabbath, was based upon the principle of a State religion, and that Christianity, with its Sabbath, was that religion. This theory, however, has been thoroughly exploded by judicial decisions in later and wiser times; and it cannot stand a moment without surrendering the fundamental principles upon which the American governments are organized. The State has nothing to do with the Christian Sabbath as a religious day, except to protect from improper disturbance those who, on religious grounds, keep it as holy time. It has no right to pass to the breadth of a hair beyond this point, any more than it has to enact a doctrine of God or the Trinity, which the people shall believe. The moment the State exceeds protection, and undertakes the work of direction, it becomes a trespasser upon the rights of conscience, and assumes a function for which it is not adapted, and for which it has no warrant. The State has no right to compel any man to treat the first day of the week as 'holy time.' Whether he shall do so or not is for him to determine, and not for the State to determine for him." To all of this we give our assent; we believe it is in accordance with sound reason and strict justice. In its next issue, that of Dec. 21, 1882, the Independent says further:— "The State has nothing to do with Sunday as a purely religious day, or with the reasons which demand and enforce its observance as such a day. Its sole function is to regulate it as a rest day, and that, too, for reasons that apply equally to all the people, and not particularly to Christians, who keep it as 'holy time.' Christians have an unquestionable right so to keep the day, and by moral means persuade others to keep it in the same way, and to be fully protected in so doing; but they have no right to demand that the State shall compel others to adopt either their creed or their practice in regard to the religious sanctity of the Sabbath. It should be enough for them if the State, for its own reasons, and not theirs as religionists, makes Sunday a rest day within the limits of a reasonable propriety. When they ask the State to do more, they virtually ask it to establish a State religion." The Independent seems to be a little confused in this quotation, in that it says the function of the State is to regulate Sunday as a rest day. But whatever it may mean by that statement, it is clear enough when it says that Christians have no right to ask the State to compel others to adopt either their creed or their practice in respect to the religious sanctity of the Sunday. So long as the State does not seek to compel us to adopt the practice of the majority of professed Christians in regard to Sunday, we care not how much it legislates concerning it. To say that the State has no right to compel any one to adopt their practice in regard to Sunday, is equivalent to saying that it shall not compel any one to rest on that day. In this it is correct, as it is also in the statement that such compulsion would be the establishment of a State religion. Again, in its issue of Dec. 28, 1882, in an editorial on "The Sabbath and Railroads," it says:—"We would resist to the very last any attempt to put the civil statute behind the Sabbath [Sunday] as a religious institution, since this cannot be done without involving in principle the whole doctrine of religion and State. It is, however, not less a duty586of the church, and of Christians in their individual capacity, to do what the State cannot properly do, and, therefore, should not do; and that is to enforce the Sabbath as a sacredly religious day, by moral means, by example, and by precept." With this we have no fault to find. We do not question the right of Christians, as individuals, to enforce the observance of Sunday by example and by precept, nor of anybody to keep the Sunday of their own free will. What we do protest against is a State religion,—the compelling of individuals to rest on Sunday against their will. But since 1882 the Independent has undergone a radical change, and now approves what it once condemned. The issue of Aug. 28, 1884, contains an editorial on "The Working Man's Interest in the Day of Rest," in which it says that all legislation which allows any work to be performed on Sunday is a failure, and a move to deprive the laborer of his right. This wrong to the workingman, it says, can be relieved by nothing but the religious observance of the day. From this article we quote a few paragraphs:— "The net result [i. e., of laws which permit any person to labor on Sunday] is to put more terror into toil, and to add so much more of burden to the existence of a class of people whose lot is already hard enough, and who, without the powerful arm of the law and of social custom to protect them, are unable to vindicate themselves." "There is no secular nor semi-secular theory of the day that can meet this abuse. If it is handed over to amusement, money-making enterprise will only lay itself out on that day in another way, and drive its wheels and push its methods so much the harder as the time is shorter." "The only possible protection lies in supporting by law and by social observance the religious character of the day. In the name of religion a halt may be called, and the weary toil ended. Religion is rest and peace. It is still and recuperative to the body and mind. It keeps people in their homes, and engages them in wholesome thought, and it speaks in the name of an authority which is sacred enough to rise superior to the pressing claims and urgency of business." It then states that the right of the laborer to his rest holds good for domestics, for coachmen and stable-boys, in the railway and the steamer, as well as in mills and manufactories, and says further:—"It is a right on whose recognition the religious observance of Sunday depends. If Christian people will not consent to some sacrifice in matters like these, they cannot hope to retain the great boon to themselves and to the world around them, of a religious day. If they consider that price too high, they cannot have their jewel of a well-kept Sabbath." The article closes with these words: "A religious Sunday gives the only hope a weary world can have of a regular day of rest." We do not give these quotations in order to take the Independent to task for its change of base; that is its own affair, not ours. But we give them to show how public sentiment is shaping. When the strongest opponent of the "National Reform" movement, the most influential popular religious journal in the country, favors that movement, it indicates no little progress toward the end sought by that party. That that end is in reality a union of church and State, no thinking person, least of all the Independent, can deny. The agents of the so-called Reform Party are not idle, and the prejudice which they have to overcome is only nominal. The friends of the Sunday feel that something must be done. Since there is no divine command for Sunday observance, nothing by which they can appeal to the conscience of the people, Sunday desecration is increasing very rapidly. In their desperation they see no remedy but to adopt a plan which, as the Independent says, is the surrender of the fundamental principle upon which the American Government is based. The student of prophecy and of the signs of the times can see clearly that the time is near at hand when the people of the earth will respond with alacrity to the demand "that they should make an image to the beast which had the wound by the sword, and did live." When that time comes, may we be found among those who are heeding the command from Heaven, to "worship Him that made heaven, and earth, and the sea, and the fountains of waters."
E. J. W. Blessed Are Ye When Persecuted
"BLESSED are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad; for great is your reward in Heaven; for so persecuted they the prophets which were before you." Matt. 5 : 11, 12. The Missionary.
By Stephen N. Haskell
The Camp-Meeting in Maine.
THIS meeting was held about one mile from the city of Portland. Portland is a seaport, containing about thirty-seven thousand inhabitants. Quite an amount of missionary labor had been performed in the city previous to the camp-meeting. Preparations for the meeting were not completed until the first Sabbath, although the meeting commenced two days before that time. The attendance of our brethren was small at first, but it continued to increase until nearly the close of the meeting. There was, in the city, at that time, a great political excitement on the temperance question. A movement is in progress in the State to make prohibition constitutional by an amendment to the State constitution. One object in holding a two weeks' camp-meeting in one place is to benefit our brethren. It requires time for them to get their minds in a condition for God to work for and through them. The hurry and rush attending a one week's camp-meeting is such that they cannot be brought into a condition to appreciate God's blessing until about the close of the meeting, and, under these circumstances, it is impossible to accomplish the good that can be accomplished when the people move more understandingly, and their minds can be wrought upon by the Spirit of God. Our brethren should realize that if they would derive the benefit and blessings in store for them at these meetings, they should (1) be prompt in attending the first of the meeting; (2) they should remain to its close, and (3) they should dispense with all ideas of sight-seeing in the city, or wherever the meeting may be held, while it is in progress. Neither should they take this time to do trading, unless it is before or after the meeting. If it was necessary that the disciples should tarry ten days in Jerusalem for a preparation to go out and labor for Christ, after they had been with him three years and a half, it is far more important that we should spend at least two weeks in a year in seeking God, without having our attention diverted by other things. We arrived on the ground the first day of the meeting, accompanied by Elder Robinson. Elder Smith and Sister White arrived Wednesday of the following week. The meeting increased in interest from the first Sabbath to its close. Not a few took their stand to keep the Sabbath. The friends in Maine have purchased a 60 by 90-ft. tent. This with a 50-ft. tent was used for the public services. On Sundays they failed to accommodate the audience, particularly the last Sunday in the afternoon, when Sister White spoke on temperance. At least twenty-five hundred people were present. The tent was seated to its utmost capacity. Chairs were brought into the aisles, and the space for about ten feet around the tent was occupied by eager listeners. God blessed the word spoken. Judging from remarks made at the close of the meeting, and attention given during it, what was said took a deep hold upon the people. Many who had not seen Sister White since she was a girl, listened with perfect astonishment. There were those present who had embraced the truth from reading the SIGNS, and, during the meeting, bore their first testimony publicly in favor of the truth. Many interesting incidents were related which showed that the truth is moving forward in Maine, even in advance of what is accomplished by the labors of our brethren. Much more had been accomplished in the missionary work the past year than formerly. One thousand paying subscribers have been obtained for the Sentinel, together with a goodly number for the SIGNS. A city mission in Portland has been carried forward with some success. The brethren in Maine, although extremely poor, voted to raise the sum of four thousand dollars for various enterprises in their own Conference. Nearly two thousand of this was pledged at the meeting. Taking into account all the circumstances, we consider this meeting one of the most successful we have attended this season. But the brethren need to have enlarged ideas of the work. God gives us what we expect and work for. If we expect much of his blessing, and put forth the requisite efforts to obtain it, we shall have it. S. N. HASKELL. Camp-Meeting in Ohio.
By Stephen Nelson Haskell
THIS meeting was held on the fair-grounds near the city of Columbus. The place of the meeting was about three miles from the city, too far away for people to walk to it, and not so situated as to be reached by excursion trains. The nearer the camp-meetings can be held to a city, the better. If they are held in the city, where there is a good side-walk to them, and a horse railroad passing the grounds, there will be large audiences. If held out of the city, it should be six or more miles off, but on a railroad where excursion trains can be run to it on Sunday, and where all trains can stop at the grounds. However, there was a fair congregation each day and evening. Upon the second Sunday of the meeting there were about 3,000 present, who sat and stood in almost breathless silence for over one hour to hear Sister White as she spoke on the subject of temperance. We arrived Thursday, after the meeting had been in operation for nearly one week. Elders Butler and Van Horn were on the grounds at the commencement of the meeting. Elder Smith arrived on Friday. At the close of the discourses on Friday and Sabbath afternoons, by Sister White, about 100 came forward for prayers. The Spirit of God was present and moved upon hearts. Many who came to the ground commenced to serve God and keep his commandments. Some of the citizens, we understand, committed themselves to the Sabbath of the Lord. Thirty-six were baptized on Monday. About fifty tents were pitched, but the larger part of the people took their abode in the Agricultural buildings. About 500 campers were on the ground. Last spring, at the meeting in Clyde, it was voted to raise $15,000, for the advancement of the cause in Ohio; over half was secured at that meeting. At this meeting it was voted to add to that fund $10,000; $1,000 to pay past arrearages to Conference, and other expenses; $4,000 for Battle Creek College; and $5,000 for the cause in Europe. Over one-half of this was pledged on the ground; 1,000 paid down. The cause is growing in Ohio. They have had four ordained ministers in this State during the past year. Four more were ordained at this meeting, and sixteen received colporters' licenses. The sweet, melting spirit of Christ rested upon the congregation during the ceremony. Doubtless many of those receiving licenses will develop into successful ministers. But a successful colporter fills as important a branch in this work as the minister. It is the personal effort that reaches hearts; and he who applies himself to the giving of Bible-readings in families and neighborhoods, and those who are successful in the sale of our publications, can lead useful lives,—such as will bear much fruit in the kingdom of heaven. The Saviour taught his disciples to pray for laborers. Men and women are wanted who feel587 the worth of the soul, and are willing to give their means, talent, and life if need be, to advance the cause of Christ. There are some who will do this and God will bring them to the front in the closing work. Many of our brethren have in the past been prospered in the things of this world. His providence has brought them to the present hour to help in this time of need. The fields are white already for harvest. Happy are those who can see the importance of the present hour, and consecrate themselves and their substance to the work of Christ. What is to be done must be done quickly. The parting meeting was Tuesday morning. Thus closed a successful camp-meeting, the friends returning to their homes much encouraged. S. N. HASKELL.