Earlier text: Increase of SkepticismThe Camp-Meetings.
By George I. Butler
In every important enterprise, it is best to plan beforehand. In this way, success is most likely to result. We have found out by past experience that these meetings are of vast importance to the cause. This is being demonstrated more and more every season. The principal labor before our ministers is in new fields. Considering the greatness of the work to be done, and the limited number of laborers to perform it, it would be the height of absurdity for our churches to expect continual help from the ministers. The churches must not only mainly take care of themselves but be educating the best talent in their midst for usefulness beyond their own limits. The missionary spirit must be greatly stimulated among us. Our churches must consider it nothing less than sinful to take up the time and strength of the minister in settling petty difficulties which grow out of unsanctified and selfish hearts, when souls are liable to perish around them for lack of that very labor. The available strength at our command must be used in carrying the light of truth to precious souls in darkness. With earnest efforts and yearning hearts, we must search out the honest here and there. But there are certain things connected with the prosperity of the cause among our own people which must not be neglected. The minds of the people need to be stirred up to correctly view the importance of the work, the nearness of the end, the responsibilities of the hour, the pecuniary wants of the cause, and, especially, the necessity of a holy character, perfect and complete, which will stand the test of the Judgment. It is not every one that preaches that can do this effectually. Some gifts excel in this particular direction; but they are so few in number that they cannot go to every church. Now, the camp-meetings furnish the best opportunity we can have to do this work. Our people need the relaxation from busy care which they afford. The surroundings are favorable and inviting. They should be made periods of great religious interest and solemnity. Our best and most powerful gifts should be on the ground. And it is not too much to say that the mass of our people should attend them. I pity the moral blindness of those Sabbath-keepers who profess to be looking for the Lord, who will be kept away from such privileges from mere pecuniary considerations. I have carefully noticed the effect of this habitual absence from these gatherings upon our people, and I notice that uniformly they suffer a loss, and give evidence of the same. It is useless to say that our people cannot generally attend these State gatherings. I know they can; for we have some in almost every church, who do go nearly every time, who always expect to go. They plan for it, and they could not be persuaded to stay away. And it is not by any means the richest who do this, or those only who live nearest. There are scores who stay away from every meeting, who live nearer than some who attend. But it is zeal and earnestness which accomplishes this latter result. In ancient Israel, three times a year every male must thus appear before the Lord. Deut. 16:16. They could do this in that age, when traveling on foot was the only resource of many. It is much easier to do this now, when such swift conveyances are at our command. The attendance at these meetings is quite a good thermometer to determine the spiritual temperature of the different Conferences. Of course, circumstances have a bearing upon this. They are more favorable in some than in others; but, as a general rule, this is so. The friends of the cause in Missouri and Kansas made a special effort last spring to come out to the meeting. In no Conference did I find that it cost greater sacrifice than in this. And we had a good meeting; and the Lord blessed our efforts. His Spirit has been at work upon the people there ever since. And, considering all the circumstances, very encouraging results have been reached. Labor there has been blessed by an encouraging ingathering of souls. So of Minnesota. Of late, I have learned from the president of the Conference that at least one hundred have embraced the truth there within a very few months. I might mention other Conferences. But, on the other hand, those States where there were but few comparatively attending, the cause seems struggling against adversity. Illinois and New York should be determined not to have another camp-meeting pass, with such a small attendance as there was last season. The brethren should resolve, even now, to be prepared for the camp-meetings, and labor with reference to them. They cannot afford to deprive themselves of so great a blessing. It is for their good that they are held. And they are the ones who suffer a loss if they fail to attend. When great blessings are offered to us, and we refuse them, we cannot expect a continuation of God’s approbation. While, therefore, we regard these meetings as so important, and the necessity of attending them so great, we should endeavor to prepare for them properly. Those Conferences, especially in the Western States, where the earlier camp-meetings will be held, which have not purchased them fixed grounds upon which to hold them, should be deciding their location at once. These should report to the REVIEW Office at once where they are to be held, so that the General Conference Committee will not be obliged to wait till the last moment before they know where to appoint. There were several of our meetings held last season, when the notice was not sufficiently long, and some would have come if they had known earlier when and where they would be held. The notice should be given at least six weeks earlier than the meeting. We hope camp-meeting committees will act promptly upon this suggestion. All who see the notice need time to plan and get ready. In making selections for grounds, those should be chosen which are attractive and commodious, where a plentiful supply of good water can be obtained. They should be as central as possible for the mass of the Sabbath-keepers of each respective Conference. Every ground should be inclosed, so that stock of all kinds can be shut off the grounds, and so that teams cannot be driven into the midst of the camp. Entire control of the ground should be obtained, so that none can annoy us, and we have no redress. Every committee should see to it that proper arrangements are made to supply those in attendance with food, and those arrangements should be under the entire control of the committee. They should not, under any circumstances, admit irresponsible parties who will sell tobacco, in any of its villainous forms, and possibly liquor also, and who will often keep a crowd of idle fellows around to disturb public worship. Having had some experience in the workings of these things, I speak the more plainly. I hold that, if there are profits to be made at such a gathering, they should certainly go to those who have the expenses to meet. I see no justice at all in our people going to considerable expense to fit up grounds properly, furnishing seats for the congregations, and bringing ministers hundreds of miles on the railroads, as well as coming themselves long distances, and thus bringing about a large gathering which will make a demand for various articles, and then letting some shrewd worldling come in and put up a stand, and take away fifty or one hundred dollars clear profit, while those who have had all the labor put their hands into their own pockets, and pay all the expenses. Some of our Conferences have learned how to manage these things, so that almost all their expenses are met from sales at the stand. They can there furnish such things as are proper to be sold, and control those which are not. Our committees should consider these things, and plan accordingly, and not let irresponsible parties, under any circumstances, put up stands near their grounds. In many States, and in perhaps all, the law makes provision for this very thing, and gives no right for parties, whether they own land near, or not, to set up stands for long distances away, without permission. It would be well for committees to ascertain just what right the law does give, and act accordingly. I have seen considerable trouble arising from these causes, and I speak in season. Every camp-meeting should see that a proper and efficient committee is appointed to keep order, and to keep things neat and tidy. Grounds should be secured where teams can be kept at some distance from where the people camp, that no offensive odors may annoy. Those who are accustomed to bringing their dogs to meeting, should find some other place for them; for it is not discernible that the dogs receive much benefit from the meeting, while it is decidedly unpleasant to be annoyed all night with their barking, and all day with their disturbance of the services. Having had some experience, we can say we speak from personal knowledge. Our people should be planning in reference to tents, &c., even at this early day. Those who have means can purchase family tents, nice and comfortable, for a moderate price, while churches can get larger ones which will accommodate many. People should plan to care for others, as well as themselves. There are always more or less people who are poor, or who come long distances, or, perhaps, strangers who need to be cared for. These gatherings are designed to bring souls to the truth. Our hearts should be full of liberality and interest. Much depends upon the influence of our camp-meetings. There is no better place to bring those who are half persuaded to obey the truth. Strong moral influences prevail in such a gathering, which oftentimes balance the scale in the right direction. Therefore, everything should be made as favorable as possible. These meetings will be more and more important till the end. Let us plan for it, dear brethren, and make them so. This cause is onward. Let us be determined to add our tithe of influence, and help make the camp-meeting season of 1874 the most important of any. We earnestly desire the attendance of Bro. and sister White at these meetings, and in behalf of our people generally, we extend to them an earnest invitation to cross the Rocky Mountains, and meet with the old and new friends of the cause in their annual convocations. Their presence will give a special impetus to the work, and greatly add to the interest of the meetings. We hope they will find it consistent with their views of duty to come. GEO. I. BUTLER, Pres. Gen. Conf. UNIVERSAL GLORY
By R. F. Cottrell
The time will come when “the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea.” Hab. 2:14; Isa. 11:9; Num. 14:21. This will be after the curse which devours the earth is removed—when there will be no more curse. Isa. 24:5, 6; Rev. 22:3. It will be after the harvest, which is the end of the present age, after sinners have come to perdition in the burning earth, or the furnace or lake of fire, and the new heavens and earth have appeared. Matt. 13:30, 38–43; 2 Pet. 3:7–13; Rev. 20:9, 15; 21:1. Christ and his angels must come first, the separation must be made, the saints must reign with Christ above for a thousand years, then, “the rest of the dead” must live, the fire from heaven descend and devour them, the elements of earth be melted with fervent heat, and then the new earth will appear, “wherein dwelleth righteousness,” and wherein the righteous will dwell. “There shall be no more curse.” “There shall be no night there.” “The Lord God giveth them light; and they shall reign forever and ever.” The glory of God shall then fill the earth, and there shall be And a universal song of praise, a song in which all then living shall join. “And every creature which is in heaven, and on the earth; and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honor, and glory, and power, be unto Him that sitteth upon the throne, and unto the Lamb forever and ever.” Rev. 5:13. The time foretold will then have come, when “the wicked shall not be;” the prophetic prayer, “Let the sinners be consumed out of the earth, and let the wicked be no more,” will have been answered; in view of which happy state the Spirit of inspiration in the sweet singer of Israel exclaims: “Bless thou the Lord, O my soul. Praise ye the Lord!” See Ps. 37:9–11, 20; 104:35. There shall be universal light, glory, and knowledge, universal righteousness, and universal worship, and a “For as the new heavens and the new earth, which I will make, shall remain before me, saith the Lord, so shall your seed and your name remain. And it shall come to pass, that from one new moon to another, and from one Sabbath to another, shall ALL FLESH come to worship before me, saith the Lord.” Isa. 66:22, 23. None then living will claim that the Sabbath was made only for a small portion of the human race. They will believe that “the Sabbath was made for man.” None will call it a local institution, only designed for the land of Judea. None will claim that it cannot be kept on a round and rolling earth, nor that they cannot tell when it comes. None will hold that the Sabbath is no particular day, but only one day in seven; and thus be absent from the general convocation, and come on another day and find no meeting. And, consequently, there will be no disagreement in regard to the day—they will all observe the same day. Which of the two days that are now rivals to each other will it be? Will it be the one which God made his Sabbath, or rest-day, by resting upon it, and which he blessed because he had rested on it, and sanctified, or commanded it to be kept holy? or will it be another day, a day which all know and admit that “there is no express command for its observance”? The Sabbath was made for man in Eden, before his fall. In Eden restored, it will be universally observed. None will then say that the day has been lost. The whole blood-washed throng will unite in the worship of God on that sacred day. We exhort all to come to Christ for pardon while it may be found; keep the commandments, that you may enter into life and escape the second death; so that you may be accounted worthy of a part in the glorious world to come, and share in that universalism that shall then be realized. “Oh! give me a place in Thy kingdom,
When life with its turmoil is o’er,
Let me dwell with the King in his beauty,
And I ask, oh! I ask for no more!” There is no greater every-day virtue than cheerfulness. This quality of man among men is like sunshine to the day, or gentle, renewing moisture on parched herbs. The light of a cheerful face diffuses itself, and communicates the happy spirit that inspires it. Be cheerful always. There is no path but will be easier traveled, no load but will be lighter, no shadow on heart or brain but will lift, in presence of a determined cheerfulness. Racine, Wis.
By John Matteson
I have held meetings among the Scandinavians in Racine about four weeks. There have been much prejudice and opposition; yet a few have embraced the truth. There is a company now of eleven who meet on the Sabbath for worship, and Wednesday evening for prayer. Several others are investigating. Two were buried in baptism first-day afternoon in Lake Michigan. In Chicago, the cause is still onward. Five have embraced the commandments since I left. The last two months have been much occupied with writing. I have written for two and a half numbers of Advent Tidende and for tracts, in all about 200 pp. foolscap, besides reading proof and other correspondence and holding eight or ten meetings a week. We are thankful to our American brethren and especially to Bro. White for helping us along in getting the truth before our countrymen. May the Lord continue to add his blessing for the salvation of precious souls. JOHN MATTESON. Waterford, Racine Co., Wis., March 9, 1874. Atonement, No. 7: The Holy Law of God
By J. H. Waggoner
When God gave his law, the ten commandments, to Israel, he said if they would keep it they would be “an holy nation.” This proves that it is a holy law, for a law less than holy could not develop a holy character. Nor can there be two laws of that nature, for as God commands us to be holy because he is holy it is evident that the holiness required is pure and changeless. And it is not possible that there should be two diverse rules of holiness more than that the will or attributes of Deity should be contrary to each other. To this law David refers when he says: “The law of the Lord is perfect.” And Solomon when he says, “Fear God and keep his commandments for this is the whole duty of man.” As this law is holy, just, good, and perfect, it must be so in all its parts. No one part of a holy law can be impure, or, of a perfect law be imperfect. But the man of sin, the papal power, despite its professions, has sought to corrupt and pervert or change the holy covenant. Dan. 7:25. To establish the worship of images, it has decided that the second commandment is ceremonial, and therefore not proper to be associated with moral laws. To introduce a festival day, the Roman Sunday, it has decided that the fourth commandment is ceremonial, so far as it relates to the observance of a particular day, notwithstanding God blessed and sanctified the particular day on which he rested, to wit: the seventh day. Alexander Campbell, in his debate with Bishop Purcell, charges upon the Catholic church, that it has made a change in the ten commandments, which, he says, are “a synopsis of all religion and morality.” This declaration, warranted by the Scriptures, places those who teach the abolition of the ten commandments, or any one of them, in a very untenable position. There is no chance to deny that the Sabbath was made at creation, for then God rested on the seventh day, and sanctified it because he had rested on it. This is plainly stated in the second chapter of Genesis, and when the Lord gave his law to his people Israel, he gave the act of resting at creation as the reason of his blessing and hallowing the seventh day. This shows that it is, like marriage, a primary institution. Being made before the fall of man, it does not belong to any particular race or class of men. The objection that we find no commandment to keep the Sabbath in the book of Genesis is of no weight, for the book of Genesis is a book of history, not of law, and we find better evidence that the Sabbath law was given to man in the beginning than that some other moral duties were made known at that time. In all of Genesis there is no hint that profanity was sinful; nor is there any commandment relating to any duty enjoined in the decalogue excepting, perhaps, the sixth commandment, in the words of the Lord to Cain. But no one argues thence that such duties were not obligatory in that age. Why, then, do they discriminate against the Sabbath, and urge as an objection against it that which is not accepted as an objection against other duties, though it applies to them with equal force? Doubtless prejudice has much to do in establishing this objection in the minds of the people. But it becomes us to examine without prejudice all questions concerning God’s revelation to us, our duty to him, and our eternal welfare. That the Sabbath was “set apart” or given to man by precept in the beginning, we quote the following remarks as decisive:— “The Hebrew verb kadash, here rendered sanctified, and in the fourth commandment rendered hallowed, is defined by Gesenius, ‘to pronounce holy, to sanctify; to institute an holy thing, to appoint.’” (Heb. Lex., p. 914, ed. 1854.) It is repeatedly used in the Old Testament for a public appointment or proclamation. Thus when the cities of refuge were set apart in Israel, it is written: “They appointed [margin, Heb., sanctified] Kadesh in Galilee in mount Naphtali, and Shechem in mount Ephraim,” &c. This sanctification or appointment of the cities of refuge, was by a public announcement to Israel that these cities were set apart for that purpose. This verb is also used for the appointment of a public fast, and for the gathering of a solemn assembly. Thus it is written: “Sanctify [i. e., appoint] ye a fast, call a solemn assembly, gather the elders and all the inhabitants of the land into the house of the Lord your God.” “Blow ye the trumpet in Zion; sanctify [i. e., appoint] a fast, call a solemn assembly.” And Jehu said, Proclaim [margin, Heb., sanctify] a solemn assembly for Baal. (Josh. 20:7; Joel 1:14; 2:15; 2 Kings 10:20, 21; Zeph. 1:7, margin.) This appointment for Baal was so public that all the worshipers of Baal in all Israel were gathered together. These fasts and solemn assemblies were sanctified or set apart by a public appointment or proclamation of the fact. When, therefore, God set apart the seventh day to a holy use, it was necessary he should state that fact to those who had the days of the week to use. Without such announcement, the day could not be set apart from the others. “But the most striking illustration of the meaning of this word may be found in the record of the sanctification of mount Sinai. Ex. 19:12, 23. When God was about to speak the ten commandments in the hearing of all Israel, he sent Moses down from the top of mount Sinai to restrain the people from touching the mount. ‘And Moses said unto the Lord, The people cannot come up to mount Sinai; for thou chargedst us, saying, Set bounds about the mount and sanctify it.’ Turning back to the verse where God gave this charge to Moses, we read: ‘And thou shalt set bounds unto the people round about, saying, Take heed to yourselves that ye go not up into the mount or touch the border of it.’ Hence, to sanctify the mount was to command the people not to touch even the border of it, for God was about to descend in majesty upon it. In other words, to sanctify or set apart to a holy use mount Sinai, was to tell the people, that God would have them treat the mountain as sacred to himself; and thus also to sanctify the rest-day of the Lord was to tell Adam that he should treat the day as holy to the Lord. “The declaration, ‘God blessed the seventh day and sanctified it,’ is not indeed a commandment for the observance of that day; but it is the record that such a precept was given to Adam. For how could the Creator ‘set apart to a holy use’ the day of his rest, when those who were to use the day knew nothing of his will in the case? Let those answer who are able.”—History of the Sabbath, by J. N. Andrews. It is objected also that the fourth commandment is not moral as the other precepts of the decalogue. But we may compare it with any of them and we shall find that it will be sustained by any argument that will prove their morality. Take the eighth, for example. No one can be proved guilty by merely proving that he took and used a certain piece of property: beyond this it must be proved that the property was another’s, to which he had no right. Thus this commandment rests upon the right of property; and if this were not recognized it would be a nullity. But surely, no one can prove a clearer right, or put forth a more positive claim to any property, than has the Lord, to the seventh day. Many times in his immutable word has he told us it is his; that he has hallowed it; and he warns us against desecrating it, or appropriating it to our own use. If it be an immorality to take without license what our neighbor claims as his, how much more so to take against God’s positive prohibition what he claims as his own. Two positions are taken against the Sabbath of the Lord on the New Testament. One, that it was changed to the first day of the week. But the evidence against this is clear and decisive. 1. There is no reason given in the Scriptures for a change. 2. There is no record that such a change was made. 3. There is no precept enjoining the change, or recognizing it. 4. The fourth commandment in its facts and reasons forbids the idea of a change. a. Sabbath means rest; the Lord’s Sabbath means the Lord’s rest-day. But the Lord rested on the seventh day, and on no other. It never can be true that the Lord rested on any day but the seventh; therefore no day but the seventh can become the Lord’s Sabbath or rest-day. b. The reasons for the institution of the Sabbath are connected with the work of creation and creation week, and with no other events or time. God sanctified the day because he rested on it from his work of creation, and he never sanctified any other day. c. The commandment embraces these and no other facts or reasons. This is so clearly true that if you read any other day into the fourth commandment of the decalogue you not only destroy the sense, but make it say what is not true. This being so, it is not possible to make that commandment enforce any other than the seventh day. Let it here be borne in mind that all denominations use the fourth commandment, and they admit that there is no other precept in the Bible enforcing a weekly Sabbath. It must therefore be our duty to observe that day which is enjoined in that commandment, and no other. The other objection is, that because there is no precept in the New Testament for the Sabbath, therefore no duty exists to observe it. But we have seen that such a reason is not valid when applied to the book of Genesis. Nor will it hold good in the New Testament. The Sabbath was not typical; it was made before the fall; it is commemorative, and refers only to the work of God. Dispensations have no influence over it. It is the rest-day of Jehovah, the Creator, not that of man, or of any race of men. And other precepts of the decalogue stand or fall with this; for others are not directly commanded in the New Testament. But the whole law is enforced in the New Testament, in the plainest and most express terms. The New Testament enforces all moral obligation, but originates none. The gospel is not an independent system of itself, but is founded on the necessities of man, these arising from his own violation of the moral law of God. The law is primary, and was binding before the fall, and would have remained binding if man had not fallen. But the gospel is secondary, instituted because man fell, and could not have existed if man had not fallen. Therefore, while the perpetuity of the law is necessary to the existence of the gospel, the existence of the law is not at all affected by the absence, nor by the introduction, of the gospel. We repeat the words of Mr. Fuller:— “Atonement has respect to justice, and justice to the law, or the revealed will of the sovereign, which has been violated, and its very design is to repair its honor.” With this agree the words of the Scripture: “He will magnify the law and make it honorable.” “Do we then make void the law through faith? God forbid; yea, we establish the law.” To those who wish to investigate fully this important subject, we would recommend the reading of the “History of the Sabbath,” the “Ten Commandments not Abolished,” “Vindication of the True Sabbath,” “Truth Found,” and other works, published at the Office of the REVIEW AND HERALD, Battle Creek, Michigan. The limit of a series of articles like these will not permit a more lengthy examination of the subject of the law and the Sabbath, but those who wish to understand the extent and relations of the atonement will find themselves well repaid in reading even to any length, whatever will remove the errors which have obtained against the law of God; that law which is the basis, not only of the atonement, but of God’s government, and of all his dealings with man, and the rule of the future judgment.