Earlier text: Constantine—No. 2So Shine.
By Wm. M. Taylor
When Jesus says, “Let your light shine,” he means that we should get rid of that undue reserve by which multitudes are characterized, and which keeps their real character from being as powerful an influence for good as otherwise it would be. In the winter evening, there may be a cheerful light within the chamber, and everything there may be delightful; but if the window be heavily curtained, or if the shutters be entirely closed, none of that inner radiance will find its way into the dreary night without. So there are many believers in the Lord Jesus who have peace and joy within their hearts, but who are, besides, afflicted with such a constitutional reserve that they rarely let out the luster of their happiness, or speak with others of their spiritual experience. I know, indeed, that there is a way of talking about these things which is sickening in the extreme; as, for example, when one indulges in Pharisaic cant, and, of course, it is not for that that I am pleading now. I wish rather to impress upon those who are humble and sincere followers of the Lord that it is their duty to overcome their shrinking timidity, and break through their habitual reserve, so that others may be benefited by their revelations of themselves. Raise the blind a little, so that some of the light which is irradiating you within may find its way without to be a guide and a joy to those around you. If you would only make yourselves known to others as you do to your intimate friends, how much more light, and gladness, and love, you would throw around you! How many burdened consciences might the knowledge of your experience relieve! How many desponding spirits might the sight of your gladness enliven! How many drooping hearts might the perception of your vigor revive! Nay, sometimes, you may yourselves be benefited by the discovery of a Christian brother whom, but for your communicativeness, you had never known. When the English minstrel went to seek for his master of the Lion-heart, he played everywhere the monarch’s favorite tune, and was at length rewarded by hearing its notes sent back to him from the prison in which Richard was confined. In like manner, if, wherever you go, you sound out the music of Christian experience, other hearts will answer to the melody, and your joy will be redoubled. I heard a friend tell the other evening how, being over the Sabbath at a hotel which was far from any church, he went about all day miserable, having little fellowship with God, and none at all with those around him, who seemed to be as uncomfortable as he was himself. But toward evening, a young clergyman went timidly up to the piano and began to play some familiar hymn tunes. Immediately the parlor began to fill, and the guests joined in the singing, and the discovery was made that a large number of Christians were there, and the remaining hours were spent in sweetest communion. Here was a whole company, each of whom was hungering for fellowship, yet unwilling himself to sound the note which might indicate his real position. Each had the light within, but the blind was down, and the shutters were closed, and so the rest saw nothing of it. For your own sakes, then, as well as for the sake of others, get rid of your reserve, and “let your light shine.” But in the command which Jesus gave, there is an important qualification. He says, “Let your light so shine before men, that they may see your good works, and glorify your Father which is in Heaven.” What an emphasis there is on that so. It implies that everything should be removed that would tend to suggest ourselves rather than Jehovah to those who look upon our light; for we think there should be no inconsistencies in our own lives. The visitor to a lighthouse is struck with the perfect cleanliness of everything about the lantern or lens. There must be nothing there to interrupt the egress of the rays. So in us, there should be nothing of evil to draw away men’s eyes from the light, and make them think of our imperfections. That there is a light in us at all, makes it all the more imperative that we should keep ourselves pure. You may have a window all covered with dust, and spun over with cobwebs, and the passer by in the darkness will take no note of its uncleanness. But so soon as you put a light behind it, you thereby reveal its filthiness to every beholder. In the same way, the evil deeds of open and avowed unbelievers are taken no notice of by the world; for there is no light behind them. But so soon as we become connected with Christ and his church, the light that is within him is sure to make manifest our inconsistencies to all around. Other men “may steal a cow, but we must not look over the hedge;” other men may indulge in explosions of temper, or may manifest the grossest selfishness, or may be just a little too keen in business, and nobody says a word about it; but if a Christian should do any of those things, then even the world itself is down upon him; and not only his own character suffers, but the reputation of the gospel suffers along with him. Hence, the very fact that we have the light ought to make us extremely vigilant to keep ourselves from defilement. One dead fly will mar the odor of the whole pot of ointment; one inconsistency will make all our good to be evil spoken of; and so men, instead of thinking of the light, will have their attention directed only to the imperfections which the light reveals. Once again let it be noted that the purpose of letting our light shine is that God, not ourselves, may be glorified. In looking at a painted window, we think more of the artist and his picture than of the light, and there are many who put such devices on the window, through which the light of their character shines, that no one beholding it is ever moved to think of God. The best window is that which transmits the light most perfectly; and that is the noblest character which shows the most of Christ. I know a painter whose works consisted mainly of portraits of himself taken in different costumes; and one of England’s most famous poets produced a series of writings, in which his moody, misanthropic self was ever the central figure. So there are men who, while letting their light shine, contrive always to paint themselves upon the glass. They are forever speaking of themselves. They tell of the many meetings they have addressed, and of the great amount of good they have done. The first personal pronoun is a favorite with them. Their song, like that of the cuckoo, is an everlasting repetition of their own name; and the listener is wearied with its iteration. Not so let it be with us. Let Christ be all and in all. Let us hide ourselves behind him. Let us be content to decrease, if only he may increase. Let the spirit that animated Paul animate us when he said, “According to my earnest expectation and my hope that . . . as always, so now also Christ shall be magnified in my body, whether it be by life or by death.” Let our song be like that of the skylark, as he rises with dewy breast from his morning couch, singing as he soars, until, unseen in the deep blue above, he rains a shower of melody on the listening earth. It matters not though we ourselves be unseen if but the light be visible, for we are fulfilling the command, “Let your light so shine before men, that they may see your good works, and glorify your Father which is in Heaven.”—Wm. M. Taylor. Christ a True Friend.
By D. Downer
“There is a Friend that sticketh closer than a brother.” TRUE friendships can only be made between true men—those whose hearts are the soul of honor. Bad men may pretend to love one another, but their friendship is like a rope of sand, having no strength. If a man have a true heart, we may then confide in him. Faithfulness to us in telling us of our faults is a certain sign of fidelity in a friend. You may depend upon that man who will tell you of your faults in a kind and considerate manner. Flatterers are the sweepings and offal of friendship; but give me for a friend the man who will speak honestly of me before my face—who will not tell one and another of my faults, but who will come directly to me, and say, You are wrong, and I must be honest and tell you—let us pray together. Such work will glorify God, and result in good. He who takes this course has proved himself a friend; for we never get any praise for telling people their faults. Praise is a thing we all love. I met a man once who said he could not be flattered. I saw I could not flatter him directly; but in praising his team, children, and farm, I found that he was flattered. When I reminded him of his boast, he was offended. We all like the soothing cordial, only it must be minus the label, flattery. We have a religious abhorrence of it if it be called flattery. Call it by another name, and we drink it with as much relish as the drunkard his rum, and become no less intoxicated. Now, child of God, has Christ ever flattered you? Has he not told you of your sins faithfully? Has he not pricked your conscience on what you have tried to gloss over—your little secret sins? Flattery, like Jonah’s gourd, is of short life, but we need friendship long. True friendship is like the strong oak which has stood for ages, that abides the tempest, and which after affording you a shade, will in old age furnish material to build you a house. Aged reader, dare you doubt Him who has loved so long and truly? Oh! no; his friendship has been tried in many times of need. It has been matured by many tempests, and amid many sorrows. How many friendships are but the fruit of sentimentalism—not like the friendship of Christ, who loved us truly. He did not wink nor connive at our faults, but instilled into us wisdom. Oh! how lasting the love of Christ. Real friendship does not consist in words, but deeds. I met a man who told me he had great affection for me, and he gave a certain reason. I told him his reason was false. The very thing you love me for I am not, and hope I never shall be. I cannot accept your love, then; for it is founded on a misunderstanding. Complimentary friendship is the criminal fashion of the age. This world is a great house of shame. Again, purchased love is not lasting. Give nine times, then refuse the tenth, and your friend will hate you. The love you can buy for gold, sell to the first bidder for dross. But, O reader, Christ’s love was not purchased. He purchased us by his blood, and we bring him nothing in return but ill-spent lives. Men grow rich, and forget old friends. Not so with Christ. He was rich in the beginning with the Father before the world was. Christ clings close to you, poor, trembling soul—the devil does too; he hates those who are loved of Christ. No place in the world is out of reach of Satan’s fiery darts. But in our best Friend there is safety. To mother, father, and friends, we may have to say farewell; but not to our best Friend. When others forsake, when others neglect and despise, he is a Friend that sticketh closer than a brother. There is no selfishness in his love. Remember he who follows Christ is not wrapped up in self, but is constantly doing good to others. How ready was Christ to forgive his enemies, and then help them! Listen to his words, “Follow thou me.” D. DOWNER. The Spirit of Infidelity.
THE spirit of infidelity has the heart of a wolf, the fangs of a tiger, and the talons of a vulture. Blood is its proper nourishment; and it scents its prey with the nerves of a hound, and hovers over a field of death on the sooty pinions of a fiend. Unlike all other animals of prey, it feeds upon its own kind; and when glutted with the blood of others, turns back upon those who have been its coadjutors, and who, if either its disposition or its measures could admit of friendship, would have been its friends. Between ninety and one hundred of those who were leaders in this mighty work of destruction [the French Revolution] fell by the hand of violence. Enemies to all men, they were of course enemies to each other. Butchers of the human race, they soon whetted the knife for each other's throats; and the tremendous Being who rules the universe, whose existence they had denied in a solemn act of legislation, whose perfections they had made the butt of public scorn and private insult, whose Son they had crucified afresh, and whose word they had burned by the hand of the common hangman, swept them all by the hand of violence into an untimely grave. The tale made every ear which heard it tingle, and every heart chill with horror. It was, in the language of Ossian, “the song of death.” It was like the reign of the plague in a populous city. Knell tolled upon knell; hearse followed hearse; and coffin rumbled after coffin, without a mourner to shed a tear upon the corpse, or a solitary attendant to mark the place of the grave. “From one new moon to another, and from one Sabbath to another,” the world went forth and looked upon the carcasses of the men who had transgressed against God, and they were an abhorring unto all flesh.—President Dwight’s Fast Sermon, 1812. The Solace.
By Rev. James Smith
“God is our refuge and strength, a very present help in trouble.” Ps. 46 : 1. God is whatever his people need, and whatever he is, he is to them. Are they in danger? He is their refuge. Here they are safe from the avenger of blood, the justice of God, and the threatenings of a violated law. Are they weak? He is their strength. He will strengthen them for conflict with the foe, strengthen them while in the engagement, and bring them off more than conquerors. Are they in trouble? He is a help, a very present help in trouble. He will help them to bear trouble. He will help them to improve trouble. He will deliver them in six troubles, and in seven shall no evil touch them. Christian, in every danger run to thy God. His arms are open to receive thee. His heart is a refuge for thee. He will screen thee. He will shelter thee. He will defend thee. He will be thy protection in adversity and prosperity, in life and death. In all thy infirmities, repair to him for grace. He is the strength of the poor, and the strength of the needy in his distress. He has strengthened thousands of poor feeble ones, and he will strengthen thee. In all thy troubles go to him for solace and succor. He will help thee. Hear his own precious words addressed to his people, when in deep trouble and distress: “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.” He is thy shield in danger, and thy very present help in trouble. He is always at hand, always ready to help, always willing to bless thee.—Rev. James Smith. If God has chosen your way, depend upon it, it is the best that could be chosen; it may be rough, but it is right; it may be tedious, but it is safe. Questions on the Sanctuary.
By Uriah Smith
A friend writes us from Fredericksburg, Iowa, that he is thrown into some difficulty in regard to our views by objections raised from an “age-to-come” standpoint; and this, strange to say, by one who keeps the Sabbath. The first difficulty of our friend in reference to our view of a literal sanctuary in Heaven, he states in these words:— “I. Heb. 10:20 calls the vail his flesh. Rev. 1:20 explains that the seven candlesticks are symbols of the seven churches. Now if the sanctuary in Heaven is literal and according to the one built by Moses, why this explanation?” We answer by saying that we do not understand Heb. 10:20 to call the vail his flesh. The verse reads: “By a new and living way, which he hath consecrated for us, through the vail, that is to say, his flesh.” What is the subject upon which Paul treats in this verse? It is the new and living way which Christ hath consecrated for us. Through what does this way lead? Through the vail. And what is this way which he has provided for us? It is his flesh. Paul’s declaration is that Christ’s flesh is, not the vail, but the new and living way through the vail. And the meaning evidently is that it is by the flesh of Christ, or in other words by the offering which he has provided in the sacrifice of himself, that we are able to enter by faith through the vail into the sanctuary above for the forgiveness of our sins. This is simple and plain. But with the view that his flesh is the vail, the text would be both confused and imperfect; for then we should find Paul speaking of a way through Christ’s flesh which would be an incomprehensible idea; and secondly, we should find him introducing the subject of a new and living way, and then leaving it without telling us what that way is. This is neither like Paul, nor the Holy Spirit by which he wrote. In reference to the candlestick, we think it an entire mistake to regard the seven candlesticks of Rev. 1:12, 13, as the antitype of the candlestick of the sanctuary; for, first, these are seven distinct and separate candlesticks, or lamp stands, as the word here signifies; but the sanctuary candlestick was only one, with seven branches. Secondly. One like the Son of man was seen walking in the midst of the seven candlesticks; but the high priest never walked around amid the seven branches of the one candlestick of the sanctuary. They therefore have no connection with each other. The seven candlesticks are simply introduced as symbols of the seven churches. When we inquire for the antitype of the sanctuary candlestick, we find it in the seven lamps of fire which John saw before the throne. Rev. 4:5. The second difficulty of our friend is the following:— “Again, Heb. 10:12 says, ‘He sat down [past tense] at the right hand of God,’ which must have been in the most holy place. Now if Christ entered the most holy place on his ascension (as these texts plainly imply) the view you hold of the sanctuary and 2300 days is shaken to the foundation. I ask for information. I do not believe in probation in the age to come; but I feel I am in darkness.” There is no work we undertake with greater pleasure than trying to impart information to those who are candidly seeking it. And we would that those who have been laboring to unsettle the mind of our friend, might see from this case the nature of the work in which they are engaged. It is simply leading people into darkness and bondage. It is to obscure, not enlighten. It is to perplex and bewilder, not to encourage and establish upon the truth. It is not gathering with Christ, but scattering abroad. If they dare risk this course till the Judgment, they do so on their own responsibility. In reply to the objection, we answer that we entirely disagree with the conclusion that the expression “at the right hand of God,” means in the most holy place. Stephen said, Acts 7:55, that he saw Heaven opened, and Jesus standing on the right hand of God. Was this the most holy place? That apartment of the sanctuary was not opened nor anything seen there according to the evidence of the Scriptures, till the seventh trumpet commenced to sound, near the end. Rev. 11:19. Again, our Lord himself said, Matt. 26:64, “Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven.” Is he in the most holy place when he is coming in the clouds of heaven? Yet he is, in that very act, sitting on the right hand of power, or which is obviously the same thing, sitting at the right hand of God. These texts show that this expression, at the right hand of God, simply denotes the position Christ holds in relation to God, as the second in exaltation, power, and glory. But, for the sake of the argument, we will take it in its strictest sense, as there are scriptures, Rev. 3:21; Zech. 6:12, 13, which speak of Christ as actually seated with the Father upon his throne. And this position of course he assumed when he ascended. Still we claim that there is not the least proof in this that when Christ ascended he entered into the most holy place; for God’s throne is not always and immovably in the most holy place. Where is the proof that it is? It will be answered, perhaps, that God is represented as dwelling between the cherubim, which were upon the ark in the most holy place. These expressions are all found in the Old Testament, and have evident reference to the arrangement of the earthly sanctuary. God told Moses that he would meet him from between the two cherubim; and there he manifested his glory. Now suppose that during that period when God communed with mankind through the earthly sanctuary, he ordained to meet them nowhere else but from between the cherubim, would it follow that while in Heaven he must be always in that particular place? This conclusion does not seem at all necessary. The law had a shadow, but not the very image of the things. If it be said that some of these expressions refer to God’s position in Heaven, as the prayer of Hezekiah, 2 Kings 19:15, 16, then it follows that he does not remain fixed in that place; for he left it to come down and communicate with Moses and the elders of Israel. If Ps. 99:1 be referred to, we answer that that verse evidently refers to the time when the earth is to be moved (margin, stagger), or reel to and fro like a drunkard, as Isaiah has it, at the voice of God. Isa. 24:20; Jer. 25:30; Joel 3:16; Rev. 16:17. And at this time his position is between the cherubim in the most holy place, where the priesthood of our Lord then terminates. But even here upon the earth, although the general rule was that God would commune with Moses from between the cherubim, if these were the cherubim of the mercy-seat, he did not always confine himself to that position; for he sometimes met Moses at the door of the tabernacle. Ex. 33:9; Num. 12:5; Deut. 31:15. Finally, the throne of God itself, as it exists in Heaven, is a living, moving throne. Read Ezekiel’s sublime description of this in his first and tenth chapters. Over the heads of living creatures of awful majesty, called cherubim, was the likeness of a firmament, and over that the likeness of a throne, and one above upon it, which the prophet calls “the appearance of the likeness of the glory of the Lord.” In chapter ten he calls it “the living creature that” he “saw under the God of Israel.” Beyond all question, the prophet here had a vision of God in his holy temple. He himself calls it “visions of God.” Chap. 1:2. And this wonderful being, full of eyes and the Spirit of God, is represented as moving about with the Lord of Israel, the Almighty; and the glory of the Lord appeared at times at the threshold of the house, or temple, not always in the most holy place. All these facts and considerations go to show that we are not to conceive of the throne of God as any earthly throne, composed of inert material, but one of awful life and majesty. Nor are we to conceive of it as an immovable structure, but borne up by the living creatures, and in a measure incorporated with them, who have the power to go and return like a flash of lightning. Eze. 1:14. Are not these the cherubim between which God dwells? And were not the cherubim placed upon the mercy seat to represent the fact that these were the foundation of God’s living throne? Whoever, therefore, builds a theory upon the idea that God’s throne is an unmovable structure, and always in the same place, is sure to build an erroneous one. Other points and queries in the communication of our correspondent, we are obliged, for want of time and space, to omit till next week.
U. S. The Work in Marshall.
By Uriah Smith
SABBATH, July 24, a church of S. D. Adventists was organized in Marshall, Mich., as per appointment in last REVIEW. Nine entered into the organization. Others will unite with them soon. Bro. J. Dickey was chosen Elder, sister S. A. Gilbert, Clerk, Bro. J. K. Gilbert, Collector and Treasurer. They entered heartily, with good feeling and union, into the work, and we have every reason to believe will find themselves greatly strengthened by the move they have made. Brethren and sisters came in from adjoining churches, so that the congregation numbered between sixty and seventy. After the exercises of organization, a short time was taken up in remarks setting forth the peculiar position the people of God are called into by the truths for this time, as brought to view in Isa. 8 : 18. The meeting was held in the Christian house of worship, which had been kindly granted for the purpose. But as it could be occupied by us only till two o’clock, P. M., it was decided to enter at once upon a social meeting. This, the brethren and sisters took hold of with spirit, and we had a meeting of good interest. Forty-two spoke, and their testimonies showed that the truth was growing to them more sacred and precious continually. It was remarked by one well qualified to judge that he never attended a meeting, unless at a larger gathering, where the time was taken up with more interesting remarks. The cheering character of the meeting was no secret; for the blessing of the Lord was there, and where his blessing is, there is liberty, and there it is good to be. Bro. Dickey, who now takes his place as Elder of the new church, had been a member of the Christian church, and had worshiped in the house where we were then convened, for the past twenty years. As he there united with others to form a new body, the scene was calculated to call up the tenderest memories of the past, and revive the recollection of former associations. But he was able to testify with a depth of feeling he was hardly able to control, that he had been led to sever his connection with his former brethren, not because he loved them less, but only because he loved the truth more. He still entertains the best wishes (in which we all felt to join) for his former people, and a strong desire that they may also be led to see, and embrace the truths which are shining out so clearly from the word of God in these last days, and which are of such infinite importance if they are truth. Others had similar statements to make respecting those with whom they had formerly been associated. But the truth has proved stronger than all previous ties, and has called them out upon the broad and high platform, the commandments of God, and the faith of Jesus. Sister B. of Convis referred to the wonderful period in the history of that church when herself and two other sisters, all of them from different denominations, were all that had taken their stand there upon the truth. But they held on to the truth, and the truth held them, till the Lord sent help, and a flourishing church was raised up there. We trust that this beginning of the organization in Marshall may be but the nucleus around which many others shall in due time gather; and that a company of precious souls may be saved from that place in the day of the Lord. “Needless Expense.”
By R. F. COTTRELL
“I saw that some have indulged in needless expense merely to gratify the feelings, the taste, and the eye, when the cause has needed the very means, and when some of the servants of God were poorly clothed, and crippled in their labor for lack of means. Said the angel, ‘Their time to do will soon be past. Their works show that self is their idol, and to it they sacrifice.’” “I saw that those who have no possessions here, but have strength of body, were accountable to God for their strength. . . . I saw that they could sacrifice, and that it was their duty to do so as well as those that have property. But often these individuals that have no possessions do not realize that they can deny themselves in many ways—can lay out less upon their bodies and to gratify appetite, and find much to spare to the cause and lay up in Heaven a treasure.” “They [in the narrow way] do not dress like the company in the broad road, nor talk like them, nor act like them. A pattern has been given them. A Man of sorrow and acquainted with grief opened that road for them, and traveled that road himself. His followers see his footsteps, and are comforted and cheered. He went through safely; so can they if they follow his footsteps. In the broad road all are occupied with their persons, their dress, and their pleasures in the way. . . . I saw many traveling in this broad road who had written upon them, ‘Dead to the world. The end of all things is at hand. Be ye also ready.’ They looked just like the vain ones around them, except a shade of sadness which I noticed upon their countenances. . . . Those around them would say, ‘There is no distinction between us. We are all alike. We dress, and talk, and act alike.’ Then I was pointed back to the years 1843 and 1844. There was a spirit of consecration then that there is not now. What has come over the professed, peculiar people of God?” “I was shown the conformity of some professed Sabbath-keepers to the world. Oh, I saw it was a disgrace to their profession, a disgrace to the cause of God! They give the lie to their profession. They think they are not like the world, but they are so near like them in dress, in conversation, and actions, that there is no distinction. I saw them decorating their poor mortal bodies, which are liable any moment to be touched by the finger of God, and laid upon a bed of anguish. Oh! then, as they approach their last change, mortal anguish racks their frames, and the great inquiry then is, ‘Am I prepared to die; prepared to appear before God in Judgment and stand the grand review?’ Ask them then how they feel about decorating their bodies, and if they have any sense of what it is to be prepared to appear before God, and they will tell you that if they could take back and live over the past, they would correct their lives, shun the follies of the world, its vanity, its pride, and would adorn the body with modest apparel, and set an example to others around them.” “Many, I saw, dressed like the world to have influence; but here they make a sad mistake. If they would have a true and saving influence, let them live out their profession, show their faith by their righteous works, and make the distinction great between the Christian and the world.” “I saw that God hates pride, and that all the proud, and all that do wickedly, shall be stubble, and the day that cometh shall burn them up.” “Jesus is coming, and will he find a people conformed to the world? And will he acknowledge them as his people? Oh! no. None but the pure and holy will he acknowledge as his. Those that have been purified and made white through suffering, and have kept themselves separate, unspotted from the world, he will own as his.” I have quoted thus much from Testimonies to the Church. The point to which I call especial attention is needless expense. To the above testimonies agree the teachings of the apostle. Gold, pearls, and costly array, are prohibited. 1 Tim. 2: 9. Those Quakers who, though they dressed plain, put on the most costly material, have missed the mark. We are accountable to God as stewards for the use or abuse of every dollar he has put into our hands. When we array our persons with costly clothing, or fill our houses with costly furniture, we use the Lord’s money for selfish purposes, to gratify the lust of the eye and the pride of life. When we give three, four, five, or six times, for a piece of furniture or article of wearing apparel, what it would take to get that which is neat and tasteful, and equally serviceable, we might as well sink the excess of means in some marsh. Needless expense is waste of the Lord’s money; and we incur blame, not only for what we thus waste, but for the example we set for others. I call attention to this subject, hoping it may prove a benefit. Bro. W. C. WHITE speaks as follows in the Signs of July 15, 1875, in regard to the progress of the work on the Pacific Coast. And while they thus rejoice in the prosperity of the work there, they may be assured that many hearts on this side of the continent rejoice equally with them. The evidences of the advancement of the cause in every field of labor. God speed it everywhere till the whole earth shall be lightened with its glory:— If the prospects of our cause on this coast were encouraging one year ago, they are ten times as cheering now. One year ago the third number of the Signs had just been printed. The paper was started amid many difficulties, and was sent out with the earnest prayers of its friends; for the obstacles in the way of making such a paper a success upon this coast looked almost insurmountable. But it was sent out in faith, and now its weekly edition of four thousand copies finds its way, not only to all parts of the Pacific States and Territories, but to the Eastern and Southern States, to England, Spain, Switzerland, and Australia, bringing scores of responses from those who have37 gained light on Bible-truths, and are now rejoicing in a new hope. One year ago, the tent-meeting in Oakland had drawn nearly to a close, and (July 14) twenty-three were baptized in Lake Merritt. To-day this church numbers fifty members. Last Sabbath the Sabbath-school numbered eighty-five, scholars and teachers. Besides this, a Bible-class of from twenty to thirty meet in the afternoon, to study the “Nature and Destiny of Man.” In our last Sabbath meeting many were led to review the mercies of the year. With some, it was the anniversary of their first Sabbath kept. Said one brother of the tent-meetings: “It was the last call to the supper which forced and compelled me to come in. The truth was made so plain and clear, and was so forced upon our minds, that, although we did not wish to obey it, we could not resist its power.” One year ago, Bro. and sister Van Horn had just begun the good work in Washington Territory. Now there is a commodious meeting-house built in Walla Walla, and the interest is spreading all through the Walla Walla Valley. Let the good work go on. Sister Camright says that Bro. Canright reports twenty-five keeping the Sabbath in Gilroy, and these are talking of building a meeting-house. The tent may go to Hollister next. Why we Do So.
By J. O. Corliss
Said a minister of the gospel a few days ago, after hearing a discourse on the fourth commandment, “I think those men do wrong in teaching the observance of the seventh day enjoined in the law, as they only put a weapon in the hands of the world with which to afflict the church.” The above, intended as a weighty objection to the Sabbath because in opposition to the universal practice of the church, is but a tacit acknowledgment that the church is in error on the point. The great wrong inveighed against was not the teaching of a doctrine opposed to the Bible, but portraying the truths of God’s word so clearly as to expose sin in which the church was shown to be involved, and it was feared the world would lose confidence in their teachings if these transgressions were faithfully pointed out. In view of such expressions, may we not justly conclude that we are living in the time of the fulfillment of Isa. 56:10–12? The chapter opens with an emphatic declaration of God through the prophet that his salvation is near to come, and his righteousness to be revealed; and the apostle Peter tells us salvation will be revealed in the last time (1 Pet. 1:5), which determines the time of the application of the words of God by the prophet. He proceeds in the second verse: “Blessed is the man that doeth this, and the son of man that layeth hold on it; that keepeth the Sabbath from polluting it, and keepeth his hand from doing any evil,” showing that at that time some can lay hold of the Sabbath who have previously been polluting it, and by so doing will secure to themselves a great blessing as brought to view in succeeding verses. But a class spoken of in verse 10 are represented as being blind, ignorant, and dumb, and the reason why they are so deplorably deficient, is given in the language that follows: “Sleeping, lying down, loving to slumber,” and therefore they do not see, and are ignorant of, the will of God. But the Lord speaks again in the 58th chapter, saying, “Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins,” and in the enumeration of these departures from God which follow, Sabbath-breaking is mentioned as a prominent one, and he says, “If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day; and call the Sabbath a delight, the holy of the Lord, . . . then shalt thou delight thyself in the Lord,” which implies that some professing to be his people will be guilty of trampling under foot his holy day, and therefore will not be delighting themselves in the Lord. In consequence of this he says, “Cry aloud, spare not, and show my people their transgression,” and in accordance with this solemn charge, and in fulfillment of Rev. 14:12, which is a part of the last solemn message of mercy to mankind, the cry is now going forth to the world, that the people may turn from their transgressions and be prepared to meet the stern realities of the impending Judgment, when every man’s work will be tried of what sort it is.