p. 101 | Review and Herald, Vol. 27, No. 13. (2/27/1866)

The 1335 Days.

HAVE they ended? asks a correspondent, and answers, No. We reply, Yes; and therefore offer a few thoughts toward the solution of this question.

The first thing that must strike any one as remarkable concerning the 1335 days is the extreme scarcity of testimony concerning them. In all the prophetic record, they are but once mentioned, Dan. xii, 12; and but one assertion is made, so we understand it, in reference to them: namely, "Blessed is he that waiteth and cometh to the thousand three hundred and five and thirty days."

Let us look first at the reasons alleged to show that they cannot yet have ended. These are two in number: 1. It is said that they must extend to the end of the wonders mentioned in Dan. xii; and these wonders reach to, and cover, the resurrection of the dead. 2. At the end of these days Daniel is to stand in his lot, which means his resurrection; hence it is again argued that they must extend to the resurrection.

In relation to the first reason, we think it is assumed rather than proved. The first four verses of Dan. xii, evidently belong to chapter xi. The subject then changes and Daniel records the question which one celestial being proposed to another, How long shall it be to the end of these wonders? Now, granting that these wonders embrace the resurrection, how does it follow that we have a definite prophetic period given us reaching to that event? Questions, even though proposed by angels, are not always answered so definitely as that. See Dan. viii, 13, 14. The question is there asked by one angel of another, "How long shall be the vision . . . to give both the sanctuary and the host to be trodden under foot?" The "vision" reaches to the setting up of the kingdom of Christ, or the breaking of the little horn without hands; verse 25; but the question is answered only approximately. Instead of the definite time being given when the host or the people of God should be delivered, which was what the question called for, we are only carried to the commencement of another event, indefinite as to the time of its accomplishment, and not till the conclusion of which, the deliverance of God's people was to take place. "Unto two thousand and three hundred days, then shall the sanctuary be cleansed," was the only answer given to the question, "How long the vision?" But that event is not the close of the vision.

Just so we understand Dan. xii. In answer to the question, How long shall it be to the end of these wonders? the man clothed in linen gives the prophetic period of 1260 years; but we know that does not reach to the end; when he introduces another work, indefinite in its duration, the scattering of the power of the holy people, and says when that is accomplished, all these things shall be finished.

It may be argued from verse 8, that Daniel repeats the question of the angel. That is immaterial. Whether it is the same question or another, the terms in which the answer is still couched, are sufficient to show that the angel did not consider it essential to the understanding of the vision to answer it in full. He then mentions two prophetic periods, the 1290 and 1335 days, but does not tell us that they either of them reach to the end. Nor can we any more reasonably take the ground here, that they do reach to the end, than we can say that the 2300 days of Dan. viii, measure the full length of that vision.

The second reason, as already noticed, urged to show that the days have not yet ended is, that at the end of these days Daniel stands in his lot, and that is his resurrection. On this we might raise an argument on the word lot, showing that it does not mean the lot of an inheritance, and consequently that standing in one's lot, in that sense, does not necessarily mean the resurrection; but we will waive that and rest on our evidence on another point; namely, how do we know that it is at the end of the 1335 days that Daniel stands in his lot? There are two periods mentioned just before. To which, if either, is reference made? We are not informed. But behind these two we find a still longer period which must be taken into consideration in deciding this question. We hold that the visions of Daniel ix, and x to the end of the book, have reference to the vision of chapter viii. From chapter viii, onward, it is one great whole, with particulars more and more fully stated, and the great outlines more and more filled up, to the end; so that the 1260, 1290, and 1335 years of Dan. xii, come in as subdivisions of the former and longer period of 2300 years. Now when it is said to Daniel that at the end of the days he shall stand in his lot, the best inference we can form is that it is at the end of the principal and longest period, namely the 2300 years, and not at the end of any of the shorter and secondary periods introduced. On this point the Septuagint has the following reading: "But go thy way and rest; for there are yet days and seasons to the full accomplishment [of these things]; and thou shalt stand in thy lot at the end of the days." This reading would certainly carry our minds back to the long period contained in the first vision, in relation to which these subsequent instructions were given.

Again, the promise, "Blessed is he that waiteth and cometh to the thousand three hundred and five and thirty days," is not such as to necessarily carry forward the termination of those days to the resurrection. "Blessed is he that waiteth." This must refer to the living. The blessing, then, is for them, not for the dead. But at the resurrection they [the living] receive no special blessing above the righteous dead. Indeed, upon this latter class there is a blessing pronounced at that time: "Blessed and holy is he that hath part in the first resurrection;" and we are told that we which are alive and remain, shall not prevent, or go before, or have precedence of in any respect, them who are asleep. The blessing then upon the living, at the end of the 1335 days, must refer to a period prior to the resurrection.

We inquire, then, When do the 1335 days commence, and what marks their termination? The two periods, 1290 and 1335 being introduced together, must commence at the same point, or we have for the 1335 days, no starting point whatever. We are therefore to ascertain the starting point of the 1290. These commence from the taking away of the daily (abomination) or Paganism, and not from the setting up of the abomination of desolation, or the Papacy. Some confound these two events. But they are separate and distinct; and one had to be accomplished to make way for the other. "He who now letteth," or hindereth, says Paul, 2 Thess. ii, 7, which was Paganism, must "be taken out of the way," before that "wicked" or "the man of sin" could be revealed. And this is the event given by inspiration as the date of the 1290 and 1335 days. The marginal reading of Dan. xii, 11, makes this plain. "And from the time that the daily shall be taken away, to set up (or in order to set up), the abomination that maketh desolate," &c. This places it beyond controversy that it is the taking away of Paganism, and not the setting up of the Papacy, that marks the commencement of these prophetic periods. Now it is a historical truth, that Paganism was taken away, as Paul said it would have to be, thirty years before the Papacy was set up. Testimony, not necessary to our purpose to introduce here, might be given to show that Paganism, as the religion of the empire, fell in 508, and after thirty years of transition, the Papacy was fully established in 538.

We then have 508, as the date of the 1335 days. Reckoned from that point, they terminate in 1843; and what was the blessing which was to mark their termination? Looking back to that year, what prominent fulfillment of prophecy do we behold in process of accomplishment? The great proclamation of the near coming of Christ was going forth in power. The new and stirring doctrine of the setting up of God's kingdom, was shaking the world. New life was being imparted to the people of God. The world was being condemned, and the churches tested. A spirit of revival was awakened, unknown since the days of the great Reformation. And thousands can testify to the blessings they received, and the infinite gratitude of heart with which they hailed, the newly-risen and glorious light.

But, says one, persons cannot be called blessed, simply because they have the privilege of hearing and receiving new truth. Let us look at the Saviour's comment on this. Speaking to his disciples concerning the great truths that were for the world in his day, he said, "But blessed are your eyes, for they see; and your ears for they hear. For verily I say unto you that many prophets and righteous men have desired to see those things which ye see, and have not seen them, and to hear those things which ye hear, and have not heard them." Matt. xiii, 16, 17. Luke recording the same circumstance, mentions these words of Christ, "I thank thee, O Father, Lord of Heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes." Then he turned to his disciples and said, "Blessed are the eyes which see the things that ye see," &c. Luke x, 21, 22. Here is a blessing pronounced by the lips of the Saviour himself upon the reception of the truth. A new truth was developed, new light had arisen, that which especially concerned the world at that time, and which was calculated to cheer and encourage the people of God, and the Lord pronounced those blessed to whom it was revealed, who had the privilege of hearing, and hearts to receive it. Might not, with equal propriety, they be called blessed, who had the privilege of listening to the great proclamation of the second appearing of the Saviour, as it went forth in 1843?

Some may think that this was of not enough importance to be marked by a prophetic period. But if it was the work of God it was not unimportant. If it was a fulfillment of prophecy, it was not unimportant. That it was a fulfillment of prophecy, we cannot doubt, and so prominent a one too, that Inspiration not only predicted it, but gave a special symbol of it, in the form of an angel flying through heaven having the everlasting gospel to preach to the inhabitants of earth. It certainly might as appropriately be marked by a prophetic period, as to be so prominently set forth by this striking imagery.

It is objected further, that a blessing could not be pronounced upon those who had experience in the first message, as it was so speedily followed by a bitter disappointment. We reply, The disappointment was a subsequent event. If the 1335 days commenced in the spring of 508, as they undoubtedly did, they would end in the spring of 1843. The great disappointment of 1844, was a year and a half subsequent to this. But that disappointment in no wise effects the case. The great truths there developed were just as precious, and profitable, and they are just as good now, notwithstanding our expectations were not realized. Do we not still have occasion to bless God for the truths we there learned, and to esteem ourselves blessed in having heard and received them? An equally great disappointment befel the disciples of Christ, when they expected him to take the kingdom, and he was crucified instead; but that did not invalidate his words that they were blessed in having heard the truths he had laid before them.

Let us now glance at the dangers to which we should be exposed, by committing ourselves to the position that the 1335 days have not yet ended. On this hypothesis, prophetic time has not yet expired. Then the angel of Rev. x, who means that time shall be no longer, has not delivered his message. But this angel is identical with the angel of Rev. xiv, 6. Hence we have not yet had the first angel's message. And if the first message has not been given, of course we are not now having the third, and our position in this respect is all wrong. But the third message is founded upon the sanctuary work in Heaven; and if we are not now having the third message, the sanctuary is not being cleansed. And if that is not being cleansed, the 2300 days, which bring us to that event, have not yet ended. And if these days are not yet ended, and none of the messages have been given, and the sanctuary is not being cleansed, and the coming of Christ is thrown indefinitely in the future—where is the present truth? There is no atome. The present truth is a nicely-adjusted, and harmonious system;

and we cannot remove a plank or draw a bolt, without precipitating the whole structure to ruins.

To our own mind the subject as herein presented, is plain and harmonious, presenting sufficient ground for unwavering faith. But if any are anxious to give up the present truth, abandon its immortal hopes, renounce its glorious liberty, and break away from its blessed restraints, perhaps the 1335 days is as good a point of departure as they could have.

Impartial Testimony.

By Editor

THE following testimony, given by one not committed to our religious views, can claim the merit of at least being impartial. We are glad the brethren of Centerville are enabled to bear so good a reputation; and we pray that in all the spiritual graces they may increase more and more.

Eld. James White, Dear sir: I will write a few lines to you regarding the progress &c. of the Seventh-day Adventists at this place.

I am teaching school at this place and board around. Therefore I have a good chance to see how they live out practical Christianity. I have boarded with the most of them from two to ten days, and they seem to enjoy true godliness in their families. I have been to their meetings also, and they seem to enjoy true religion; and the Spirit of God seems to manifest itself as powerfully as in any religious meetings I have ever attended.

I was acquainted with the most of the men previous to their conversion, and they were most all very profane men. It makes my heart rejoice to see people serving the Lord. I am a member of the Methodist Episcopal church, and fully endorse their doctrine; but I believe that Elders Van Horn and Canright have wrought a good work in this place.

Yours truly, W. H. Marvin. Centerville, Tuscola Co., Mich.

Time Lost.

By WM. C. GAGE.

AN OLD OBJECTION ANSWERED.

EFFORTS to evade the claims of the fourth commandment are numerous, and many of them wonderfully inconsistent. Among this class may be reckoned the old, threadbare assertion that "time has been lost," and that therefore the true seventh day cannot be found. The inconsistency of this objection is made more apparent when we consider by whom it is urged. One would naturally suppose that this would be the pet argument of those who believe in no Sabbath, but such is not the case. This class generally, very frankly confess that if there is a Sabbath in this dispensation, the seventh day, or the day now commonly called Saturday, is the true one. What is most surprisingly inconsistent then, is to hear this objection from those who profess to believe in the perpetuity of the fourth commandment, and of the Sabbatic institution, and who have a tender regard for Sunday, little realizing that every argument against the preservation of the true seventh day militates with equal force against the first.

But let us examine this famous objection candidly, and see if it is not lacking in truth as well as consistency.

The first argument we would array against it is

drawn from the perpetuity of the commandment enjoining the seventh day. We cannot here go into a lengthy discussion of this point; indeed it would be unnecessary, when we consider that those who present the objection are professedly full believers in the ten commandments. But we would premise that first, the fourth commandment is perpetual and unchangeable; secondly, it enjoins the seventh day, and no other; therefore, the day cannot be lost. Some might contend that this logic is unsound, as conditions are necessarily involved in it. Allowing the premises to stand as they are, they would draw this conclusion: the seventh day is binding upon us if it were not lost. This deduction would be allowable were it not for the fact that the command is given, not by changeable man, making its fulfillment conditional, but by an unchangeable God, making its obligation imperative. Therefore our conclusion is that the day cannot be lost because it is binding, even if it were necessary to point it out by miracles, as in the case of ancient Israel in the wilderness.

But miracles are not necessary in order for us to find the true seventh day, as abundant evidence of the most convincing character will show.

The method of reckoning time by weeks is as old as creation. A period of seven days, the first six for labor and the last one for rest, constitutes a week, and, instituted by the Creator's example, has ever been one of his methods of measuring time. That the cycle of a week has never been lost is admitted by all, as all nations who are sufficiently enlightened to do so, still preserve it, and what is strikingly significant, commence it together. Thus the Jews and Sabbath-keeping Christians observe the seventh day by virtue of the injunction in the commandment, while the Catholics and the majority of the Protestant world keep Sunday, recognizing it as the first day of the week, and the Mahometans observe Friday, acknowledging it as the sixth day.

Now to prove that time has been lost it would be necessary to show that the cycle of a week has had, at some period of the world's history since the commencement of the Christian era, a new beginning and ending, and that all the Jews, scattered everywhere, have unanimously agreed to the change, and accepted the seventh day of the new week as their seventh day, while the Mahometans accepted the new sixth day as theirs, and the Pagans and Christians the new first day as their Sunday.

Let us illustrate this further by a comparison. Suppose that some one should attempt to change the observance of "Independence day" from the fourth to the second day of July. Making all his preparations, he might commence to fire cannon, and go through with all the operations so peculiar to this day, and it would be exceedingly difficult to convince a half dozen of his neighbors that Independence day had really come. But suppose he should succeed in convincing every one in town, how long would it take for them to find out their mistake? Carrying it still further, how much more difficult would it be to deceive the people of one county, or one State, or of a nation! Such a change would simply be an impossibility, and if impossible to change a yearly institution, what shall we say of losing the days of the week, which even children would not forget.

But says the objector there may have been a time when no day at all was observed, and the change could have been made then. Admitting for argument's sake that this is true, could the reckoning of the days of the week be lost even if no part of it was kept holy? It certainly would be quite difficult to convince every person even in one family that Tuesday was Wednesday, to say nothing of making a permanent change in the matter.

But what destroys the force of this objection is the fact that there never has been a time when no day has been observed. The worshippers of the Sun have always kept Sunday, and as it was anciently the first day of the week and is still the first day, it is quite evident that there has been no change.

If we trace carefully the history of the church we shall find that during its early stages the primitive Christians kept the true seventh day, until, becoming corrupted by Paganism, and by Papacy, "the mystery of iniquity" which had begun to manifest itself even in the days of Paul, 2 Thess. ii, 7, they began to lower the standard and fall in with the practices of their idolatrous neighbors. In the language of another, "the rising tide of Christianity, as it necessarily must, came into violent contact with the turbid waters of Heathenism. The Christian element was not preserved in its purity. The two streams mingled. The villainous compound, thus formed of heathenism and Christianity, produced the Papacy." A fitting time for Satan to accomplish a most wicked work, and the observance of Sunday, enforced as it was by law, became fastened upon the church just as she apostatized, and became as a body united to the State.

About the time this change was brought about, the Mahometans sprung up, observing as their Sabbath the sixth day of the week, or Friday.

From this time forward, if we examine ecclesiastical history at any period, we find the Mahometans keeping the sixth day, the Jews and a portion of the Christians, keeping the seventh day, and the Catholics, and, later, almost the whole Protestant world, keeping the first day. Although we have but little knowledge historically of the condition of things during the period known as the "dark ages" (during which time many assert that the Sabbath was lost) yet we know that both before and after that period these classes occupied the same relative positions in regard to the Sabbath, so that to believe in a change during that time, we must suppose that a grand mass convention was held, in which all agreed to the change, or, as we have sometimes heard it expressed, all the world was put into a mesmeric sleep, and so kept until one, two, or more days had passed; for upon no other supposition could a person of common sense be made to believe that such a great change could be brought about.

But to those who have the slightest knowledge of astronomy, all the above argument is wasted, as such well know that in the light of this science the loss of a day or even an hour, is simply impossible; and were we to tell an astronomer that time had been lost since the commencement of the Christian era, he would laugh us to scorn. The heavenly bodies, with their eclipses recurring in perfect regularity, constitute the chronometer of the great Ruler of the Universe; and so nicely can these eclipses be calculated that they can be foretold for centuries in the future or recorded for centuries in the past. Now suppose that history informs us that an eclipse occurred on a certain day of the week in the second, third, or fourth century. The astronomer calculates the eclipse, and finds that it did occur on that day of the week, corresponding with our present reckoning. What then becomes of the cry of "time lost?" Like all other objections to the mighty truths of the third angel's message it vanishes, leaving the objector the choice of accepting the "commandments of God," or, as is too frequently the case, of fleeing to some other objection.

The change from Old Style to New Style is sometimes made the basis of an objection against the finding the true seventh day, and I can do no better on this point than to refer the reader to the excellent article on this subject from the pen of Bro. Aldrich, in No. 4 of the present volume of the Review.

In the words of the poet, let me close:

Then as we would our God obey, In letter and in spirit too, O let us keep the seventh day, For it is plainly brought to view.

WM. C. GAGE.

Meeting at Shelby Basin, N. Y.

By R. F. Cottrell

We have again to say, Hear what the Lord has done for us. His Spirit was with us at this meeting, and we believe that there was joy in Heaven. Another dear sister that has been keeping the Sabbath some nine years, Sr. E. Booth, now has her husband to help her in serving the Lord. It was a solemn and deeply interesting time while the convicting Spirit rested upon him and his tears were falling. Though seeming unable to speak he fell upon his knees and we all knelt down and had a season of fervent prayer in his behalf, after which he told his determination to serve the Lord by keeping his commandments. I will not undertake to describe the joy of the occasion, as we saw him and his companion rejoicing together in hope of the glory of God.

In the evening we had another precious season. Two children of my brother, J. H. Cottrell, resolved to give their hearts to God, and another of them that had professed conversion some years ago, but had backslidden, resolved anew to serve the Lord and desired the prayers of the church. May the Lord bless them and help them to fulfill their vows.

Bro. Loughborough was present and helped by his testimonies and prayers. He is encouraged to hope that he will ere long be able to take the field again, a thing he ardently desires. Brethren, still pray for his speedy recovery.

I must not enlarge; but I wish to express my earnest desire that we may have like cause of rejoicing at our next Monthly Meeting which is to be held at Lancaster. Brethren let us pray, and go to that meeting praying that the Lord will work there as he has in our last two Monthly Meetings. Just such a work is needed there; and may angels have similar tidings to bear to Heaven from that meeting. R. F. COTTRELL.

Report from Bro. Lawrence.

By R. J. Lawrence

AFTER parting with Bro. Canright in Gratiot Co., I spent Sabbath and first-day, Dec. 24th and 25th, in Alma. Spoke four times, celebrated the ordinances, and had a business meeting. One more united with the church.

Monday the 25th spent in writing and visiting. The 26th, came to Ithaca. Sabbath and first-day spoke four times. Attended the ordinances, and had a business meeting. Their meeting-house is nearly done.

January 1st, came to Greenbush. Tuesday eve, met with the church. Had a good meeting. Wednesday I spoke again and attended the ordinances.

Jan. 4th, went to Wright. Here I stayed until the 11th. Spoke ten times. There was a good interest to hear the word. Jan. 13th and 14th I spent with the church in Caledonia. Spoke six times. Sabbath, P. M., had an excellent social meeting.

The 15th, I came to Vergennes. Tuesday, very stormy. The 17th, had a meeting P. M. and evening. Friday came to Fairplains. I spoke six times, and celebrated the ordinances. The church was much encouraged. The 22nd, Bro. Strong came and accompanied me to Bushnell, where I spoke three times, once on Organization, and once on Baptism. Considered the subject of organizing, but found them not ready. Presume they will be ready as soon as they can be visited again. Found them quite encouraged by Bro. Strong's recent visit there.

Sabbath and first-day was spent at Orleans in company with Brn. Frisbie and Strong who helped in the preaching of the word. Good interest was manifested by those without. There was a good turn-out notwithstanding a Methodist Quarterly Meeting in the neighborhood at the time. The house was quite well filled first-day eve. Brn. Frisbie and Strong are continuing the meeting in this place.

Monday, the 29th, Bro. King brought me to Bro. Howe's in Orange. Tuesday A. M., had a meeting at Bro. Howe's. I spoke on the faith of Jesus. In a social meeting following, a good degree of interest was manifest. Three were baptized, and the ordinances celebrated.

Feb. 3d and 4th, I spent with the church at Tyrone. The weather was severe, but the church were all present but two or three. I spoke to them three times. Had an excellent social meeting, and the ordinances.

The churches that I have visited are firm in the truth, but were left to wonder why they were not visited before by some one of the messengers. There is a general sympathy felt for Bro. White on account of his affliction; also for other afflicted servants of the cross. I arrived home Tuesday eve, Feb. 6th, and found all well, after an absence of ten weeks.

Yours striving for the victory.

R. J. LAWRENCE.

Rochester, Mich.

What is Your Influence?

By Wm. S. Foote

“He that is not with me, is against me, and he that gathereth not with me, scattereth abroad.” If we have our hearts so filled with the love of God as to induce us to keep all his commandments, we then are gathering with Christ. Among his commandments we find, “Do good unto all, especially unto those who are of the household of faith.” If we cannot preach the gospel, we can through grace pursue such a course as will encourage those who do, to labor on. If we feel when among our brethren, that we are so weak intellectually that we can say or do but little to benefit them, remember that God requires of us the doing of that little. We cannot employ talents in the service of God which we do not possess; but if we have but one, let us be careful lest we hide it in the earth.

There is one thing that we can do: through the grace of our heavenly Father we can become holy in heart, life, and conversation, and others seeing our good works may be led to glorify God. We may thus exert an influence over surrounding minds, which will not end in time, but will be seen by us, and felt by others, who, through the blessing of God on our weak efforts, will be crowned with a glorious immortality. “Work while the day lasts.”

“If you cannot on the ocean Sail among the swiftest fleet; Rocking on the highest billows, Laughing at the storms you meet; You can stand among the sailors, Anchored yet within the bay, You can lend a hand to help them, As they launch their boats away.

“If you are too weak to journey Up the mountains steep and high, You can stand within the valley, While the multitudes go by; You can chant in happy measure, As they slowly pass along; Though they may forget the singer, They will not forget the song.

“Do not then stand idly waiting, For some greater work to do; You may make some glorious progress In the work assigned to you; Go and toil hard in the vineyard, Do not fear to do or care; If you want a field of labor, You can find it ANYWHERE.”

WM. S. FOOTE.

Pendleton, O.

Lessons, Duties, and Snares

WE have always some new lessons to learn, some new duty to perform, some new snare to avoid.

Note from Tuscola.

By I. D. Van Horn; Dudley Marvin Canright

OUR last report was from Centerville. Since then we have held a week's meeting at Watrousville, which resulted in the encouragement of the brethren and sisters, and in their becoming more firmly established in the truths of the last warning message. They meet with considerable opposition, which only serves to make them more zealous, and drive them nearer the Lord.

At Vassar the work is still onward. We have met with them several times, and the interest for the truth is increasing among them. The brethren and sisters in these places are fast coming into that place where perfect order can be established among them. The most of them have given up their bad habits, and, we trust, are willing to sacrifice everything that will retard their progress in the truth.

We are now giving a course of lectures in the village of Tuscola. We have been engaged here for three weeks, and a few have commenced to obey God by keeping all of his commandments. The interest to hear the truth is quite good, and is now being increased, as Eld. Silliman, Methodist, has taken up against us, by trying to support the Sunday institution. We shall review him as soon as he is done. We have no fears for the result in the minds of the people. The truth is the Lord's, and will triumph, though there are but few that will receive it.

Pray for us that we may be humble enough to act only as instruments in the hands of God to do his will.

I. D. VAN HORN. D. M. CANRIGHT.

Tuscola, Mich., Feb. 1866.

Forbidden to Teach God's Law.

By Wm. Cottrell

Some time since, I informed the readers of the Review of the change that had been effected with myself on the Sabbath and God's law through the influence of your publications.

About ten years ago I became a member of the Disciple or Christian church, so-called, at this place; and in about one year afterward, was chosen by the church as one of its elders. At different times since then I have been the only elder in the church, in which capacity I endeavored to teach and instruct them to the best of my ability. All moved on harmoniously and agreeably until since I have taken a stand in favor of God's holy Sabbath. Now things have assumed a different aspect. I have, since my change, delivered two discourses on the perpetuity of God's law. I am now forbidden by the other elders (there being two besides myself), the teaching of the law of God and the Lord's holy Sabbath, a majority, perhaps, of the membership justifying them in their opposition to the truth of God.

Myself and wife are the only Sabbath-keepers in all this country, that I am aware of. So as I am deprived of preaching in our own meeting-house, I take the privilege of going to their houses, in order to teach them the way of the Lord more perfectly. We should be pleased to have some missionary call on us. We would try to procure for him a hearing. I am confident that there are others here who will eventually receive the truth and live it out.

Wm. Cottrell.

Bowersville, Ohio.

Preach Plain.

By Dudley Marvin Canright

The great difficulty with popular, formal preachers is, they do not come down to the people where they can understand them. Their words and language are different from what the people hear commonly, hence they do not comprehend their meaning. Hence they feel but little or no concern in what the minister says, as they think that it does not apply to them. This, doubtless, is one reason why God has chosen the unlearned and simple to preach his gospel. They speak the language of the people. Christ used very simple and plain language in all that he said, and drew all his illustrations from the most common circumstances around him. So did his apostles. So did Luther, Whitefield, and all others who have been successful in winning souls to God. Talk so that the most unlearned can understand it, and then all will understand. Father Muller once said, "If the most illiterate persons in the congregation can comprehend the discourse, the most educated will understand it, too; but the

verse does not hold true." Use the language of the people, and you will get the attention and reach the hearts of the people. All other preaching is mostly lost, as "not many wise men after the flesh, not many mighty, not many noble, are called."

D. M. CANRIGHT.

Another Year.

By C. M. Willis

ANOTHER year! what solemn thoughts! What memories rife with hopes and fears! With thrilling power the heart is fraught, As we review the passing years.

A year agone, and at our feet, An unwrit parchment lay unrolled, Waiting such marks as we deemed meet, Upon its pages to be scrolled.

The record's made, the pages filled, With characters none may efface; Each thought and deed, for good or ill, Within the volume all may trace.

What's written there? the record's what? Which we must meet when time's no more; Is it pure whiteness soiled with blots, And failure written o'er and o'er?

Were golden opportunities For kindly deeds passed unimproved? Did selfish love of earthly ease, Possess our hearts, by love unmoved?

Or has the record told each day, Of godly walk by us adorned; Of falling tears we've wiped away, Of erring ones we've meekly warned?

Has God been all in all to us; Resigned were we to do his will? Content if needs to suffer loss, And bid our murmuring hearts be still?

Another page is now turned o'er, A new one in the book of time, Shall this be blotted as before, Or marked with characters sublime?

And when another year is hurled Within the vortex of the past; When thoughts and memories backward roll, Shall this shine brighter than the last?

The character, the lessons taught, Recorded there shall never die; Time's hand the pages cannot blot, T'will live through all eternity.

C. M. WILLIS. Charlotte, Mich.

Letters.

"Then they that feared the Lord, spake often one to another."

This department of the paper is designed for the brethren and sisters to freely and fully communicate with each other respecting their hopes and determinations, conflicts and victories, attainments and desires, in the heavenly journey. Seek first a living experience and then record it, carefully and prayerfully, for the comfort and encouragement of the other members of the household of faith.

From Sister Whitney.

Bro. White: As is so often expressed by the brethren who write letters for the Review, so I can say, that my heart is cheered and comforted by every cheering testimony given by letter through the Review, especially when we hear from those who have been brought into the light by its silent preaching.

I do thank God for the light that shines upon our pathway, especially by the "spirit of prophecy." We are anxiously waiting for more, and yet we remember that we have not improved what we have, and can see the wisdom, and justice, and mercy of God in withholding more, until we live up to what he has given. If an earthly parent should provide good wholesome food and give it to his household, and they refuse to eat it, would it be right for him to give them more to waste? Certainly not. Then may we not expect if we despise or neglect the light he has given us, that ere long we shall be in the midst of "a famine for the word of the Lord," and then we can get no food by going down to Egypt. Those who starve for literal bread may "come forth unto the resurrection of life," but those who starve for hearing the words of the Lord "shall awake to shame and everlasting contempt."

Dear brethren and sisters, let us be zealous in repenting of our slowness of heart to believe.

I thank God for every vision. They all tend to purity. Their fruit is unto holiness, and the end will be everlasting life to those who give earnest heed to them. Let us buy the truth, read it, search it, prove it, live up to it, and, by and by, we'll share in the blessings it promises.

Yours in the love of truth and righteousness. S. WHITNEY.

Malone, N. Y.

Continue reading: Extracts from Letters