"Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost; teaching them to observe all things whatsoever I have commanded you; and, lo, I am with you alway, even unto the end of the world. Amen." Matt. 28:19, 20.
The above words contain the great commission of our Saviour to his apostles, by the authority of which they were to go out and preach the gospel to all nations. This work they were now about to enter upon; but what shall they teach? The Master's instruction is plain touching that point. "Teaching them," says he, "to observe all things whatsoever I have commanded you." Thus he refers their minds back to the lessons which he had given, and to the instruction which he had imparted to them during his ministry. These they are now to remember and carry out.
It stands out as a prominent fact in the history of our Lord, that at the very beginning of his ministry he chose his twelve apostles. See Matt. 3 and 4. These he kept constantly with him, during the three years and a half of his labors. Why did he do this? He did not need them to help him. They preached but little or none themselves. The reason why he did this is evident, namely, that he might prepare them by his instruction for the great work of preaching the gospel to the nations, which work they were to enter upon immediately after his ascension to Heaven.
Christ unfolded to the people his doctrines cautiously as they were able to receive them; but to the disciples in private he expounded them more fully, that they might know what to teach in the future. "And with many such parables spake he the word unto them, as they were able to hear it. But without a parable spake he not unto them. And when they were alone, he expounded all things to his disciples." Mark 4:33, 34.
Paul says: "How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him." Heb. 2:3. This shows that the gospel which the apostles taught was the same as that which Christ began to unfold during his ministry. Indeed, the very object of that ministry was to introduce and inculcate the principles of the gospel which was soon to be heralded to the world. Thus Luke says: "The law and the prophets were until John; since that time the kingdom of God is preached, and every man presseth into it." Luke 16:16. The doctrine of Christ's kingdom then began to be preached from John's time. And so Peter, when he opens the gospel to the Gentiles at the house of Cornelius, says: "That word, I say, ye know, which was published throughout all Judea, and began from Galilee, after the baptism which John preached." Acts 10:37. Where did this work begin? At the baptism which John preached. And so Luke says: "The former treatise have I made, O Theophilus, of all that Jesus began both to do and teach." Acts 1:1. Christ, then, simply began both to do and to teach that which his disciples afterward carried out.
When Judas had fallen, and another apostle had to be chosen in his stead, Peter says, "Wherefore of these men which have companied with us all the time that the Lord Jesus went in and out among us, beginning from the baptism of John, unto that same day that he was taken up from us, must one be ordained to be a witness with us of his resurrection." Acts 1:21, 22. They must find a man who had been with them from the baptism of John, during the whole ministry of Christ. Why was this? The reason is evident, namely, that being acquainted with all the doctrines and truths which Christ had taught, he might be prepared to correctly teach the gospel to others.
Let us carefully examine, then, what Christ did teach his disciples. In Matt. 5:1, we read, "And seeing the multitudes, he went up into a mountain; and when he was set, his disciples came unto him." Here the Master retires away from the multitude, as was the custom with teachers in those days, and sat down; and his disciples came and sat at his feet. There were John, Peter, James, Jude, &c., sitting before him ready to listen to his gracious words. "And he opened his mouth, and taught them saying," Verse 2. In his last commission, he tells them to go and teach all nations to observe all things which he had commanded them. Hence we shall now listen with deep interest to what he says. He begins by saying, "Blessed are the poor in spirit, for theirs is the kingdom of Heaven." Verse 3. That these are gospel truths to be taught to every nation, no one will deny. They are not things which are simply to be taught to the Jews in the two or three remaining years of the old dispensation. Thus he goes on: "Blessed are they that mourn." "Blessed are the meek." "Blessed are the merciful." "Blessed are the pure in heart." "Blessed are the peace-makers." "Blessed are they which are persecuted." "Ye are the salt of the earth." "Ye are the light of the world." And thus he continues through this whole sermon, every sentence furnishing a good text for a gospel discourse. Indeed, we have here the very heart and essence of every gospel truth. In closing that wonderful sermon, he says, "Therefore, whosoever heareth these saying of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock." Matt. 7:24.
When a governor or president enters upon his administration, the first thing he does is to deliver his inaugural address. This is looked for with great interest because it is expected to set forth the principles upon which the new administration will be conducted. So Christ's sermon upon the mountain may be called his inaugural address for the gospel dispensation. It was delivered at the very beginning of his ministry, and delivered to those who in the future were to be the expounders of his gospel to the nations. It is the greatest summary of truth that the world ever heard. We therefore look to it with the deepest interest to ascertain what he instructs his disciples to teach concerning the law. Does he tell them that it is abolished and no longer to be regarded, or taught, and that they must teach a new law? Or does he instruct them to obey it themselves, and to teach others to do the same? This is an important question; and we should naturally expect that the great Teacher would not pass it by unnoticed.
Now listen to his words: "Think not that I am come to destroy the law, or the prophets. I am not come to destroy but to fulfill. For 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." Matt. 5:17, 18. Of what law is he speaking? Evidently not some new law of his which he was about to give; but an old law with which they were all familiar—the one associated with the prophets. I am not come to destroy the law, he says. Manifestly the law already existing; for it would be nonsense to say that he had not come to destroy his own law which he was then about to give. It was the law already written, and one written with jots and tittles. But jots and tittles were a part of the Hebrew language, and of no other. The old law, the decalogue, was written at that time in the Hebrew language, and contained jots and tittles; but none of the teachings of Christ were written at that time; and when they were, it was in the Greek language, which contains neither jots nor tittles. Hence, beyond a doubt, he is speaking of the law which existed in the old dispensation. Of this fact we have positive proof. To leave no doubt about what law he is speaking, Christ quotes the sixth and seventh commandments of the decalogue. "Ye have heard that it was said by them of old time, Thou shalt not kill." Verse 21. "Ye have heard that it was said by them of old time, Thou shalt not commit adultery." Verse 27.
The law under consideration, then, is that of the ten commandments. As this was given from Heaven in such a solemn manner by his Father, and occupied so important a place under the old dispensation, it was expected that Christ would particularly instruct his disciples what to teach concerning it in the gospel dispensation. Now we listen carefully. "Think not," says he, "that I am come to destroy the law or the prophets." Peter, James, John, do not get the idea now that I design to destroy either the law or the prophets, because I have set aside the traditions of the Pharisees, and have disregarded their false doctrines, and have introduced many new truths. Do not, therefore, conclude that I mean to set aside the law of my Father. That this is his meaning, his words plainly show. He says, "I am not come to destroy." To destroy is thus defined by Webster. 1. "To unbuild, to pull down. 2. To ruin, to bring to an end, to put an end to, to annihilate." Christ says, he is not come to destroy the law, that is, to unbuild it, to pull it down, or to put an end to it; for that is what destroy means. The Greek word here rendered, "to destroy" is kata lusia, and is defined by Greenfield thus: "To loose, to dissolve; that is, to destroy, demolish, overthrow, throw down, Matt. 24:2; 26:61, met, to render vain or annul, abrogate, to unloose one's girdle, &c., for the night." This gives the exact meaning of the word. It means, to dissolve, to abrogate, to render null, to loose the binding force of, as one would unloose his girdle. Now Christ says he has not come to do any of these things to the law; to abrogate it, to render it null, nor unloose its claims. This idea is brought out more forcibly in other transactions. Thus Norton translates it, "Think not that I am come to annul the law or the prophets, I am not come to annul but to perfect." Dickinson renders it, "Imagine not that I have appeared to subvert the law or the prophets, I am not come to subvert but to establish." Murdock's Syriac Testament says, "Do not suppose that I have come to subvert the law or the prophets." The Emphatic Diaglott, "Think not that I have come to subvert the law or the prophets, I am come not to subvert but to ratify." And so many other translations. No language could have more plainly expressed the idea that Christ had not come to abolish the law.
Having told his disciples what he had not come to do, he next tells them what his object was touching the law and the prophets. He says, I am come to fulfill them. To fulfill, Webster says, is to "accomplish, or carry into effect." To fulfill the law was to do what the law requires. That this is the meaning of fulfill is evident from the Bible itself. Jesus said to John, "It becometh us to fulfill all righteousness." Matt. 3:15; that is to do everything that is right. Is a thing ended when it is fulfilled? Then Christ taught John that it became them to end all-righteousness. How absurd! But does not a law end when it is fulfilled? We answer, No. Read Galatians 6:2. "Bear ye one another's burdens and so fulfill the law of Christ." Did the law of Christ end when it was fulfilled? If so, it was abolished in the days of the apostles. Rom. 2:25-27, is a good illustration of the meaning of the word fulfill. "For circumcision verily profiteth, if thou keep the law; but if thou be a breaker of the law, thy circumcision is made uncircumcision." Verse 25. Here keeping the law is contrasted with the breaking of the law. "And shall not uncircumcision which is by nature, if it fulfill the law, judge thee, who by the letter and circumcision dost transgress the law?" Verse 27. And here fulfilling the law is contrasted with transgressing the law; so that to fulfill a law is to keep that law, instead of transgressing it.
A little thought will show that keeping a moral law cannot possibly bring it to an end. To illustrate: The law said, "Honor thy father and thy mother." Christ fulfilled this law by honoring his parents. The first time he honored his parents, he fulfilled this law, did he not? Certainly. Well, did that law end then? Was he under no farther obligations to honor his parents? Or after he had fulfilled that law all his life in honoring them, did that terminate that law so that others are under no obligations to honor their parents? How absurd. Or, take the Sabbath commandment. It required the sacred observance of the seventh day. When Christ had kept one Sabbath he had fulfilled that law. Did the law end there and then, so that he was not bound to keep the next Sabbath? If so, the law ended, not at the cross, but thirty years before, the very moment that Christ had once kept it. Who believes this? Can we not see that to obey a moral precept once, twice, or a thousand times, does not lessen our obligation to continue to do so.
Fulfilling a prophecy is quite a different thing. The prophecy said that Christ should be born in Bethlehem. The moment he was born there, that prophecy was fulfilled, and never had to be fulfilled again; and so of all prophecies; but not so of the law. Obeying it once does not end the obligation.
"Thou shalt not kill." Refraining from murder one day, fulfills what the law requires. Can we then murder the next day? No, it must be fulfilled just the same the next day, and so on forever. Men do not consider what they are saying, when they argue that the law died by limitation, because it was fulfilled by Christ.
That Christ here teaches, not the abolition of the law, but its perpetuity, is manifest from what follows. Thus he continues: "For verily I say unto you," For implies that he is to give the reason for what he had previously stated, viz., that he had not come to destroy the law. Why had he not to destroy it? Because, verily I say unto you, that is, emphatically, I tell you, "Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled." Verse 18. Notice that there are two tills in this verse. 1. Till heaven and earth pass; and 2. Till all be fulfilled. What does this language teach? Our opponents claim that it simply means this: That no part of the law was to pass away till it was all fulfilled, which was accomplished when Christ died upon the cross, about three years after he uttered these words. But this would be an absurd and an unnatural use of language. He first says, till heaven and earth pass. Well, 1,800 years have gone since then, and heaven and earth have not passed yet. So he virtually said, according to that view, for 1,800 years, one jot or one tittle shall in no wise pass from the law till three year from now. In two comparative statements the strongest statement is always placed last. Thus, I say, I will not preach here again for three weeks; no, not for three months. Now how unnatural for me to reverse this and say, I will not preach here for three months; no, not for three weeks. No speaker ever uses language in that manner. But our opponents' position represents Christ as saying, for 1,800 years not a jot or tittle shall pass from the law till three years from now! Can we suppose that our Lord talked such nonsense? No, indeed; this is not his meaning. The second till is stronger and reaches beyond the first one. First, The law shall not pass away till heaven and earth pass; but that is not passed yet. Second, It shall not pass till all be fulfilled. All what? Of what is he speaking? The law and the prophets. I have not come to destroy the law or the prophets, but to fulfill. To fulfill what? Both the law and the prophets. Hence the term fulfill applies to the prophets. The law shall not pass till these are all fulfilled. Were the prophets all fulfilled at the death of Christ? No, indeed. Will they be all fulfilled when heaven and earth passes away? Of course not. For there are many of the prophecies which relate to the new earth, to the eternal world, and hence beyond the passing away of the heavens and earth. See Isa. 66:22, 23; Dan. 12:2, 3, and many others.
That Christ's language does include the prophecies none can doubt, who will look a moment at the original. Christ says nothing shall pass from the law till all be fulfilled. Does the word all refer to the law, meaning all the law? Law is a noun, and all is an adjective. If the word all qualifies law, then, according to the laws of grammar, the adjective must agree with its noun in number, gender and case. The Greek word rendered law is nomon, a noun in the singular number, masculine gender, genitive case. The Greek word for all is panta, an adjective in the plural number, neutre gender, nominative case. Hence it will be seen that all cannot possibly refer to the law, because it agrees with it neither in number, gender, or case. Probably it should be translated all things, and so several translations give it.
Norton's translation renders it thus: "Not till heaven and earth pass away, shall the smallest letter or stroke pass away from the law, no, not till all things are ended." This gives the Greek idea. It shall not pass away while heaven and earth stand—no, not even till all things spoken of by the prophets have been fulfilled, which will take us far into the eternal world.
The emphatic Diaglott renders it, "One tip of a letter shall by no means pass from the law till all be accomplished." On this phrase John Wesley makes the following just criticism:—
"'One jot or tittle shall in no wise pass, till heaven and earth pass;' or as it is expressed immediately after, EOS AN PANTA GENETAI, till all (or rather all things) be fulfilled, till the consummation of all things. Here is therefore no room for that poor evasion (with which some have delighted themselves greatly) that 'no part of the law was to pass away, till all the law was fulfilled; but it has been fulfilled by Christ; and therefore now must pass for the gospel to be established.' Not so; the word all does not mean all the law, but all things in the universe; as neither has the term fulfilled, any reference to the law but to all things in heaven and earth."
Panta here rendered all, is translated all things one hundred and fifty-six times in the New Testament. Here are one or two examples: "Believing all things which are written in the law, and in the prophets." Acts 24:14. "Whom the heavens must receive until the times of restitution of all things, which God hath spoken by the mouth of all his prophets since the world began." All of which prove beyond a doubt that the meaning of Christ's language was this: Not one jot or tittle shall pass from the law, till heaven and earth pass away, no, not till all things written by them in the law and in the prophets are fulfilled; which carries the law entire, through and beyond the gospel dispensation.
D. M. CANRIGHT.
(Continued.)
Conversions Aboard the Dauntless
Captain Wilbur, of the ship Dauntless, on returning to Mystic, Conn., after a year's voyage, stated at an evening prayer meeting, that, as a result of the religious services that he had held on his ship, nineteen of the twenty-one sailors, of seven different nationalities, had been converted.
GREATNESS, far from impairing goodness, does but contribute to its enlargement, as a public fountain is elevated that it may send forth its streams farther.—Bosseut.
San Jose and Santa Clara, Cal.
By Dudley Marvin Canright; Merritt E. Cornell
We have closed our tent meetings in San Jose after remaining there five weeks. Our congregations ranged from sixty, to two hundred and fifty. We gave Spiritualism a thorough exposure which stirred up much opposition from its advocates. They are growing bolder and more blasphemous every day.
We also thoroughly canvassed the life and death subject. Scores confessed that we have the truth on this question, and they now rejoice with us in the light. They can never believe the old theory hereafter.
The truth upon God's holy Sabbath was acknowledged by all who heard us upon it. No one undertook to defend Sunday. Some twenty-five or thirty have taken a firm stand to keep the Sabbath. Among these are two educated Catholics, one of them a Spanish gentleman.
We have hired a hall, and shall have regular meetings there. We sold twenty dollars worth of books, obtained fifteen subscribers for the SIGNS, and received thirty dollars donations on our expenses. Last Sabbath we had thirty-three out to meeting, after which we went to a beautiful and quiet spot for baptism. Seven good souls followed their Lord in that solemn ordinance. Several more will go forward soon.
We mean to follow up the work here and gather others who are still halting.
Our tent is now pitched in Santa Clara, three miles from San Jose.
Santa Clara is a village of about 3,000 inhabitants. We have held eight meetings with an attendance of from one to two hundred. All give good attention. We hope for a little church here to strengthen the one in San Jose.
The "Third Angel's Message" grows clearer and more forcible to us every year. It is the truth for this time, and we rejoice in its clearness, strength, and harmony.
D. M. CANRIGHT. M. E. CORNELL. August 10, 1874.
Vallejo, Cal.
By John Norton Loughborough
SINCE closing my labors in Oakland, I have been holding tent meetings here in Vallejo. Our tent has been here twenty-four days, during which time I have given twenty-eight lectures to congregations varying from two to five hundred. I have gone over the ground of the Sabbath, and we had our first Sabbath meeting last Sabbath. Five took their stand for the truth. Others will come out. Opposition sermons have been preached to which we reply to-morrow evening.
I have shared much of the blessing of God in this tent meeting. Coming here single handed, I felt that the Lord must help or I should fail of doing any good. His presence has been with me from the first. Still I labor on here, to gather in the results of our work. By letters from different parts of the State I learn that the cause is onward.
Let us all be workers, doing individually what we can to interest others in this important truth.
Pray for the success of our labors here.
J. N. LOUGHBOROUGH.
Aug. 10, 1874.
The Hand that Saves Us.
Two painters were employed to fresco the walls of a cathedral. Both stood on a rude scaffolding, constructed for the purpose, some forty feet from the floor.
One of them was so intent upon his work that he became wholly absorbed, and, in admiration, stood off from the picture, gazing at it with intense delight.
Forgetting where he was, he moved back slowly surveying critically the work of his pencil, until he had neared the edge of the plank on which he stood. At this critical moment his companion turned suddenly, and, almost paralyzed with horror, beheld his imminent peril; another instant, and the enthusiast would be precipitated upon the pavement beneath. If he spoke to him, it was certain death; if he held his peace, death was equally sure. Suddenly he regained his presence of mind, and seizing a wet brush, flung it against the wall, spattering the picture with unsightly blotches of coloring.
The painter flew forward, and turned upon his friend with fierce upbraidings; but, startled at his ghastly face, he listened to his recital of danger, looked shuddering over the dread space below, and with tears of gratitude blessed the hand that saved him.
Just so we sometimes get absorbed upon the pictures of the world, and, in contemplating them step backwards, unconscious of our peril, when the Almighty in mercy dashes out the beautiful images, and draws us at the time we are complaining of his dealings, into his outstretched arms of compassion and love.—Sel.
"Who Hath Abolished Death."
By Joseph Clarke
At a recent funeral in this vicinity the above isolated text was commented upon. The speaker endeavored to show how this text should be understood. Much truth was spoken, but the usual idea of a spirit world predominated, and that there was only a momentary change from the body to the spirit land; that now the deceased is singing praise in Heaven; has grasped and is now wearing the crown, and is in the presence of God.
Once we would have received it all as sound doctrine; but, thank God, we are no longer ignorant on this point.
To understand this passage we have only to finish the clause. It reads thus: "and hath brought life and immortality to light through the gospel." 2 Tim. 1: 10. Now how is it brought to light? Hear the Saviour in John 14: 3. "And if I go and prepare a place for you, I will come again and receive you unto myself, that where I am there ye may be also." So it seems from this that the dead wait until Christ comes in the clouds of heaven. The idea of the spirit existing without the body is all illusory. It is a doctrine imported from the heathen by corrupt Christianity long ages in the past. The dead wait for immortality till the life-giver comes.
Joseph Clarke.
Style in Writing.
THE best writer is he who can convey the clearest thought in the shortest space. Some writers so hide their thoughts in useless words that it becomes a task after you have read a column to comprehend its meaning. Ornament in style is good when it beautifies the thoughts advanced; it is inexcusable when it covers them from sight. A writer, before he touches a pen, should first get a clear idea of the subject he is to handle; this well understood, his next effort should be to say what he has to say in the fewest words possible. We would not have a single thought dwarfed by a stingy use of language; but even this would be better than to see it choked out of existence by a superabundance of words. Write to the point, and when you have reached it, stop. It requires severe mental training to acquire that simplicity of expression which conveys to us the grandest thoughts in the fewest words, yet it is within the province of all to approach if not to equal it. It has been said that it is more difficult to abridge an article, or to write a short article well, than to present the same thoughts in double the space. When Queen Ann told Dr. South that his sermon had only one fault—that of being too short—he replied that he should have made it shorter if he had had more time. Let our writers—especially those of the press—boil down their efforts before they present them to the public. In this fast age the man who can say the best things in the shortest space is not far removed from a public benefactor.
Important Dates.
THE following will refresh the minds of our readers as to the dates of the most important inventions, discoveries and improvements, the advantages of which we now enjoy :—
Spinning wheel invented, 1330.
Paper first made of rags, 1417.
Muskets invented and first used in England in 1421.
Pumps invented, 1425.
Printing invented by Faust, 1441.
Engraving on wood invented, 1490.
Post-offices established in England, 1464.
Almanacs first published, 1441.
Printing introduced into England by Caxton 1474.
Violins invented, 1477.
Roses first planted in England, 1505.
Hatchets first made in 1504.
Punctuation first used in literature, 1520.
Beforethattimewordsandsentenceswereputtogetherlikethis.—Sel
How to Look at Things.
Two RABBIS approaching Jerusalem observed a fox running upon the hill of Zion, and Rabbi Joshua wept, but Rabbi Eliezer laughed. "Wherefore dost thou laugh ?" said he who wept. "Nay, wherefore dost thou weep," demanded Eliezer. "I weep," replied the Rabbi Joshua, "because I see what was written in Lamentations fulfilled: 'Because of the Mount Zion which is desolate the foxes walk upon it.'" "And therefore do I laugh," said Rabbi Eliezer, "for when I see with my own eyes that God has fulfilled his threatening to the very letter, I have thereby a pledge that not one of his promises shall fail, for he is ever more ready to show mercy than judgment."—Sel.
THIS WEEK'S PAPER.
By Editor
The Editor of the Signs started for the East July 29th, where he expects to remain until after the Eastern Camp Meetings. The paper, therefore, goes to press without his supervision. We hope that any inadvertancies that may occur in consequence will be kindly overlooked.
This week's paper is full of matter of lively interest to all. To the friends throughout the whole field "Examination of Seven Reasons for Sunday keeping," by Eld. J. N. Andrews; "Ministration of Angels," and "Hear Ye Him," by Eld. D. M. Canright; "A Dish of Fables," by Eld. M. E. Cornell; "The Saints' Inheritance," by Eld. J. N. Loughborough; "The Present Truth," and "The End," by the Editor; and "The Temptation of Christ," by Mrs. E. G. White, are of the greatest importance and interest.
Many of the fundamental principles held by Seventh-day Adventists are now being discussed in the SIGNS, and each article is as good as a sermon.
To the friends on the Pacific coast we would especially call attention to "Appeal to the California Brethren," and the articles on Camp Meeting, the Appointments, &c.
The reports from Vallejo, San Jose, and Santa Clara, will be cheering to all who have an interest in the spread of Present Truth. Still later from Vallejo, Eld. Loughborough reports ten Sabbath keepers, and more coming in. We have received no definite report from the North Pacific Mission, but the lists of names for the SIGNS received since last issue shows that Eld. Van Horn is still at work.
The list of $100 men is swelling with each number. We expect large reinforcements before next issue.
Words from Friends.
By Editor
THE following words of cheer have been received from our friends :—
Eld. James White : Your valuable paper, THE SIGNS OF THE TIMES, was received, and I am very much pleased with it. That you may have success in your mission on this coast, is the prayer of L. A. BAILEY
Carson, Nevada.
Brother White : I received the SIGNS OF THE TIMES, and it was a welcome visitor, and I think that every lover of present truth ought to take it and read it. GEORGE FOREMAN.
Northville, Ill.
Dear Bro. White : I have received the first and second numbers of the SIGNS OF THE TIMES, and like them very much. I have lent them until they are about worn out. I send you $2.00 for one year's subscription. I am over four score years old, and am still looking for that “blessed hope.” GEORGE COBB.
Brunswick, Maine.
This is the way to use the paper, friends. We immediately mailed to his address the first five numbers. If these are worn out in the good work, we have five more just like them which we will be glad to send. We have scores of letters just as encouraging, but space will not allow of their insertion.
Send in Your Names.
By Editor
Several of our Eastern friends who subscribed means at the different camp meetings, to support the SIGNS, and the North Pacific Mission, have written inquiring why the SIGNS has not been sent to them. To all such we would say that in nearly every instance, no request was sent for the paper, and we would violate Postal Law by sending without. Those wishing the paper must request it, when we shall be happy to forward it to them.
Blue Cross.
By Editor
A BLUE cross on this paragraph signifies that it is impossible for us to tell whether you have yourself consented to receive the paper, or whether some friend has had it sent to you without your sanction. Therefore we violate Postal Law if we send it to you without pre-paying postage. If you wish the SIGNS continued to your address drop us a postal card to that effect, otherwise it will be discontinued from this number. Read article on Postal Law on page 36, number 5, of the SIGNS, and you will understand our situation.
We hope no one will send in names for the SIGNS without distinctly stating in every instance that the parties have themselves consented to receive the paper and pay the postage.
If any disregard this it will only make extra trouble, as the letters will have to be returned.
The California Camp Meeting.
By Cal. Conf. Committee
The time of our Camp Meeting, October 1-12, 1874, is rapidly approaching, and as it approaches we hope all our brethren and sisters in this State are deciding that they will come to the meeting without fail. The old saying, "Where there is a will there is a way," is a very true saying. Decide to come to the camp meeting, every one of you, and to stay to its close, and make all your plans bend to it, and you will come.
While our ministers have been devoting their time to new fields you have had but little opportunity to hear preaching. Now you can have a good opportunity, as upwards of thirty discourses will be given during the meeting on important points of our faith, and on close, searching, practical subjects. Besides this there will be scores of good social and prayer meetings, in which the older ones in the faith may speak words of cheer to those newly coming to the truth, and the warm zeal of those who have lately come out will gladden you, who, while deprived of preaching, have contributed of your substance to push on the truth that these might obtain the light.
Camp meetings, in which our people from all parts can assemble together, form acquaintance with, and speak words of cheer to, each other, are indispensible. Such meetings tend to form a strong bond of union, and give strength and permanence to our work.
Wordly men, "wiser in their generation than the children of light," have their mass meetings, where, for a time, every other consideration is laid aside but the all absorbing topic of politics, or whatever it may be. Every effort is put forth by them to secure the attendance of any and every one whom they have reason to think might be roused to interest. Shall we not take note, and learn by these things, and rally all our forces, and bring together all whom we hope to benefit by the meeting?
Anciently God's people were told, "Three times a year shall all your males appear before the Lord." They were not to appear "empty." They were to come with their "free will," and "thank offerings" to God's cause, to "rejoice before the Lord," and consecrate themselves anew to him. If they could thus meet three times a year from all parts of Canaan, surely we, down here so near the close of time, can spend twelve days, dwelling in tents, rejoicing in God's goodness, consecrating ourselves with our thank offerings and vows to God, devising plans to extend the last saving truth, thus securing the salvation of our fellow men, and stars in our own crowns of rejoicing.
As you come to the meeting bring along your friends, any whom you think may be benefited or led to the Lord and his truth. A number of such attended last year and embraced the truth. Let each brother and sister who reads this try to get one or more to the meeting. You know not what the result may be. We received a letter some ten days since from a brother, asking the privilege of putting up a board tent on the camp ground, as he wanted to bring some of his friends to the meeting who had been reading and were interested, and his last year's cloth tent was not large enough. Good! We answered, "Certainly, and God bless you in looking out for others."
Stretch your borders brethren, bring your friends to this our "yearly feast of tabernacles." We design to unite our two large tents for a meeting room 60x120 which will also furnish lodging room for hundreds of men who may bring their blankets, and the smaller tents can be given up, if necessary, to females. Call on your friends to come. They can bring blankets and bed ticks in their trunks as baggage. We will furnish those who cannot get tents a place to camp. Still, let all our people, who can possibly do so, bring tents, and add to our city. Provisions can be bought on the grounds cheap. Urge your friends to come. Responsibility, which you cannot lightly regard, rests upon you to use your talent of influence in bringing others to the truth. "Do with thy might what thy hands find to do."
We expect new gifts from the East to aid us in our meeting, and the old hands will try to seek the Lord for his blessing that we may all act well and earnestly our part in the work. Come on friends, don't let trifles turn you away from the meeting. It is the most important one ever held upon the coast. Will you share its benefits? Come! Come!! In the name of the Lord we say, come to the Camp Meeting.
Cal. Conf. Committee.
Books and Supplies at Camp Meeting
By James White
We design to have a complete assortment of Books, Bibles, Charts, and The Way of Life at the Camp Meeting. J. W.
California Camp Meeting.
By J. N. Loughborough
THIS Camp Meeting will be held at Yountville, Napa Co., Cal., on the Napa and Calistoga R. R., on the same grounds as last year. The meeting is to commence October first, at 2 P. M., and continue to the morning of the twelfth of October. Yountville is the name of the R. R. station, and is midway between Napa and St. Helena, being nine miles from each. The ground on which the meeting is to be held is through the fields, one mile directly east of the R. R. station. There will be a sign erected at the entrance to the grounds, so that all may know where to turn in.
It is desired that each church send their tents and straw ticks to the camp ground as early as Tuesday evening, September 29th, accompanied by two or more able bodied men to labor on the 30th in pitching tents, filling ticks, seating the grounds, &c.
It is desired that the campers, as far as possible, arrive on the grounds by the evening of September 30th, so that all may be in readiness to commence the meeting without confusion on October 1st, at the appointed hour.
We will have teams meet the trains each way to convey passengers and baggage from the depot to the Camp Ground free of charge, from September 29th to the evening of October 2nd. After that we will furnish conveyance free for those who inform us, or their friends, that they are coming, and our free teams they will know only by our drivers calling their names, as hacks will be run after October 2nd by parties charging for the conveyance of the crowd.
A daily mail in connection with the arrival and departure of the United States mail at Yountville, will be established to and from the Camp Ground. All letters designed for those camping on the ground, to ensure insertion in our mail bag, should be marked, Yountville, Napa Co., Cal., Camp Ground.