Earlier text: BOTH SIDES OF THE SABBATH QUESTIONIt is a common saying, and, probably, a true one, that if the Devil cannot succeed in holding persons back from duty, he will, if he can, push them over the mark. If this maxim be true, then we may readily account for the extremes which have existed in religious experiences in all past time. These extremes, then, are not the result of true religion. Christianity neither teaches nor sanctions them. And the well-instructed, sincere Christian, will be free from these extremes which so often appear to mar the cause of Christianity, because he has learned to guard against the weaknesses of his own nature, and the wiles of the Devil. Formalists, who fall far below the standard of Bible religion, may boast of an even experience, of being free from extremes. But their cases in the sight of Heaven may be far worse than those who, in striving to drink of the living waters of Christian experience, and for want of instruction fall into extremes. That there have been extremes among Adventists, none should deny. But these are by no means chargeable to the Bible doctrines they hold, but rather to the fact that their instructions in mental and spiritual discipline have not been proportionate to the stirring sentiments which have moved them to vigorous action. Seventh-day Adventists, without proper instruction and discipline, may be in greater danger of extremes than others, in proportion as their standard of moral rectitude and Christian consecration is higher than theirs. But let those who keep the commandments of God and the faith of Jesus be well instructed, and they cheerfully embrace the discipline of the sacred Scriptures, and they will grow stronger, stand firmer, become deeper and still deeper rooted in the principles of righteousness, and grow up in true holiness. Such will be free from extremes. Seventh-day Adventists are in danger of the spirit of the world. They are not in greater danger than others; no, their faith is calculated to cast a shade over the things of this world, and lead them to set their affections on the things of the world to come. But while having to do with the things of time and sense in this age when the world with its treasures, pleasures and mirth is the all-absorbing theme, they are in danger of being overcome by the spirit of this world; hence the many exhortations of holy Scripture so applicable to our time. Luke xxi, 34. "And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting and drunkenness and the cares of this life, and so that day come upon you unawares." 1 Pet. iv, 7. "But the end of all things is at hand, be ye therefore sober and watch unto prayer." 2 Pet. iii, 11. "Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness?" And they are in danger while witnessing the fact that the worldly, the rich, the proud and the vain fall into temptations and snares, and into many foolish and hurtful lusts which drown men in destruction and perdition, of falling into the opposite extreme, which renders them incapable of doing all that good in the world they should do. Christians should be active and not worldly, economical and not stingy, neat in dress and appearance, and not proud, cheerful and not light and vain. They are the salt of the earth, the light of the world, a city set upon a hill. They may keep separate from the spirit of the world without putting their light under a bushel. We have noticed with pain the extreme position which some of our people take on the subject of likenesses, that to obtain one picture under any circumstances is a violation of the second commandment. We will first give the commandment from Ex. xx, 4, 5, and state our position upon it in reference to likenesses, and then show that if it be understood so as to prove the extreme position, it will prove too much. Verse 4. "Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth." Verse 5. "Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me." Our position is that in verse 5 we find the key to unlock the true import of the prohibition of verse 4. Hence we understand that it is the making of graven images or likenesses, as idol gods, to bow down to, and worship, that is forbidden by this commandment. But if it be urged that the distinction between images and likenesses to worship, and those not designed as idols, is not clearly made in the commandments, hence it forbids all images and likenesses, then it proves too much. It proves that when God showed Moses the sanctuary with its furniture and vessels and charged him to make all things according to the patterns shown to him in the mount, he required Moses to violate the second commandment. And that when Moses made "the cherubims of glory shadowing the mercy-seat," which were images of angels in Heaven above, he was guilty of idolatry, and that, too, by the express command of Jehovah. It proves that the publication of the Charts, on which are found likenesses of things in heaven and on earth, is the grossest idolatry. We might go on and mention the likenesses in pictorial Bibles and in school books; in fact everything that is made in the image or likeness of another by the mechanic and artist. But the extreme position which would prove that the above likenesses or images are made in violation of the holy principles of the second commandment is too absurd to need further exposure. We do not particularly object to people holding such extreme views, and acting according to their own consciences, if they will not judge others, and try to bind the consciences of others on these points. We pity that young disciple who, through a mistaken zeal and conscientiousness for the honor of God, sees the whole body of Seventh-day Adventists, with the exception of a very few, just merging into idolatry, and talks and writes as if a large share of the weight of the cause rested upon his shoulders. God lives, brother, and has chosen men to teach his word, and watch for souls who have shown their faithfulness by their devotion to the cause. Have faith in God that he will in due time correct the errors of his people through his chosen instruments. Do thyself no harm. If the brethren do not see things just as you do, keep yourself in the fear of God, and wait patiently till the Lord in his own time and way makes all plain. When you get right upon this subject, then you will be able to appreciate what we may have to say upon the idolatrous extremes of picture taking. Report from Bro. Loughborough.
By John Norton Loughborough
My last report extends to the time Bro. Pierce and myself arrived at Stowe, Vt., Tuesday March 1. That evening we had a meeting with the brethren and sisters, and a few of the citizens who came in, at the house of Bro. Edwin Churchill. We felt that our own souls were watered while striving to encourage others. After the discourse we attended to re-organizing systematic benevolence for the year 1864. Wednesday evening, the 2d, we held meeting in the house of prayer at Wolcott. A goodly number came in to hear, although it was very cold. Here we both had freedom. We were glad to learn that some of late had embraced the truth here. At the close of service all the brethren and sisters entered into a solemn covenant to be more faithful in the service of God. Thursday evening, the 3d, we had meeting in a school-house at North Hyde Park, near Johnson. Found the house filled to overflowing on our arrival, and could hardly press our way to the stand. The people here had been having a revival, and we thought it a good opportunity to speak to them on scripture conversion, as accomplished by the Son of God. The Lord gave me liberty in preaching, and Bro. Pierce was free in exhortation. The people thought we must stay till Sunday night, for they wanted to hear more. Several took books. Friday morning, the 4th, came on to Waterville. Here we met with Bro. A. C. Bourdeau, who had come over Bakersfield Mountain, some thirteen miles, to meet us. Here we parted with Bro. Hiram Bingham, who had kindly brought us thus far on our way from his home. We came on over the mountain to West Enosburgh. Here we were made welcome and comfortable at the house of the brethren Bourdeau. Our meetings were held some three miles distant, in the town of North Fairfield. The roads to the place of meeting were very bad, because it was thawing fast. It was neither sleighing nor wagoning, yet a large school-house full, mostly Sabbath-keepers, came together on Sabbath and first-day, through snow-drifts and mud, to attend the meeting. We had freedom here in speaking the word, and were rejoiced to learn from the brethren Bourdeau that several families had embraced the truth since the Conference there last fall. The exemplary life and faithful labors of these brethren are exerting a gathering influence on the cause in Northern Vermont. They strive to enforce upon the minds of their hearers the importance of living out the truth in every respect. When this principle is obeyed, it must tell. Matt. v, 16. Bro. Pierce spoke with freedom at this meeting on the gifts, which was meat in due season. Bro. Stone was also with us here, and took part in the exercises of the meeting. He had given two discourses there the previous Sabbath, with freedom. He is striving to arrange his affairs so as to spend more of his time in the work of preaching the truth. On Monday we had a meeting at the house of the brethren Bourdeau for business. At this meeting two members were received into the church. The church here have decided to build a meeting-house 35x48, and in this meeting nearly enough to complete the house was pledged. We assisted those brethren before we left in making out articles by which to organize a society to hold their meeting-house, in accordance with the provisions of the laws of the State of Vermont. Tuesday, March 8, the brethren Bourdeau took us in sleighs to Berkshire, where we had a good interview with Bro. Austin and his family. In the evening we had the privilege of meeting with a goodly number149of the neighbors at the school-house near Bro. Austin's. We all tried to say something for the truth in this meeting, which closed with a covenant with all those who desired to start in earnest for the kingdom, or if in the way, to press on. We were glad to see the entire family of Bro. Austin enter readily into such a covenant. May the Lord bless them in carrying it out. Wednesday, the 9th, the brethren Bourdeau brought us on to East Richford, where we had a good, full, and profitable meeting with the brethren and sisters, at the house of Bro. Stanhope. On the morning of the 10th it became necessary for Bro. A. C. Bourdeau to return home; but Bro. Daniel decided to go on with one team, and take us to Irasburgh. We accordingly journeyed on and arrived there in the evening. He tarried over night, but as it thawed fast he was obliged to return homeward next morning. We look back with pleasure upon the interview with these brethren, and would here express our gratitude for their kindness in bringing us on our way. At Irasburgh we had our Sabbath meeting at the house of our much-esteemed Bro. Barrows, who had lately been called to mourn the loss of his good companion. This is also the home of Bro. A. S. Hutchins, whom we found in poor health and somewhat cast down in mind, yet glad to see us. Here a number of brethren and sisters assembled from Charlestown, Sutton, and Irasburgh. Our meeting was free, and some considerable feeling was manifested among the youth. On Sunday we gave two discourses at a Methodist meeting-house in Barton Landing. The Elder kindly gave up his appointments to us. We spoke with liberty on the law and gospel. Bro. Pierce followed, with good, wholesome words of exhortation, and we trust this effort was not all in vain. Monday, Bro. Hutchins took us some eight miles to the house of Bro. Colby, in Charlestown, where we spoke to a room-full of brethren and neighbors Tuesday afternoon, then had a meeting to complete the organization of systematic benevolence for the churches of Charlestown and Irasburgh for 1864, and transacted other church business. Returned that evening to Irasburgh. Wednesday morning Bro. Hutchins accompanied us to Sutton, where we had a meeting with the church in the afternoon, and in the evening had the privilege of speaking to a large audience in the Baptist meeting-house in the place, which was kindly opened for us. Here I parted with Bro. Hutchins and Pierce, they to go to Wolcott, and I to come on to New Hampshire. Our interview with Bro. Hutchins was pleasant and profitable. He assures us that he still desires to go on with the Lord's people, and occupy that place the Lord would have him, that he may ever have a word of good cheer and encouragement for the saints. As this was my last meeting in Vermont, I would say that although the visit in that State was short, it was pleasant. The cause is coming up in the State. The brethren have a mind to work. I would here express my gratitude also for the privilege I have enjoyed for the last three months of being with Bro. Pierce. Our interview has been sweet. His testimony in meeting has had a lifting influence, and his natural capacity to enter into social conversation, has qualified him for an important place in this work. While his natural diffidence may cause him to take an unassuming position, I hope, brethren, we shall all see and appreciate his real worth, and urge him into just the place he is calculated to fill. May the Lord abundantly bless him. Stoddard, N. H., March 24, 1864. “Time has Demonstrated this Fact.”
By R. F. Cottrell
What fact? "That there is no connection between the two thousand three hundred days and the seventy weeks." So says an original writer who calls himself "G." in the Advent Herald of Jan. 26, 1864. He further says, "To contend for a connection compels one to seize upon some incidental event, which leaves the sanctuary as it was. Moreover a person who takes this view of the subject must forever grope in the dark." I take G. to be an Adventist, as he writes for the Herald. What caused him to be such? Probably the Advent movement of 1844. This movement has given rise to the various sects who now call themselves Adventists. But, according to G.'s assertion, the leaders in that movement were groping in the dark; for all held that the seventy weeks were a part of the twenty three hundred days. If G. has got into the light and is ashamed of his parentage, he should no longer sail under the Advent banner. A stream may increase—grow broader and deeper—in its onward course from the highlands to the ocean; but it is generally understood that it cannot rise higher than its fountain. So the light upon the advent doctrine may, and does increase, as time is rolling us forward to the ocean of eternity; but when it shall be demonstrated that this light in its rise was total darkness, I shall beg to be excused from walking in it. The foul waters of error do not purify themselves in their onward flow. A lie does not become the truth when it becomes advanced in age and is crowned with the hoary locks of antiquity; if it was a lie at the first, it remains a lie still; though some may repeat it, till they really believe it is the truth. There was some truth in Adventism in its rise, or there was not. If there was no truth in it, I would not choose to be called an Adventist. Prophetic time—"the hour of judgment," and the coming of the Lord were the burden of that first message. The Lord did not then come, and if there was nothing in the time of the message, what was there in it that could claim to be from heaven? If the advent movement is not from heaven, I would not follow it. When that mighty angel of Rev. x, lifted up his hand to heaven and swore that there should be time no longer, he either told the truth or he did not. The little book of prophetic numbers which he held in his hand was open, or it was still sealed. If it was not unsealed then, in 1844, the movement that claimed to be a fulfillment of that prophecy was a lie. How many such time messages as the world has enjoyed since it was, all of them amounting to nothing, will it take to develop the fulfillment of that prophecy? How long before these nominal Adventists will get the book pried open, and the seal broken? I should have thought the Author of the prophecy could have opened the book at once, and not had so much folly manifested in trying to get it open. I had thought that these time messages, based upon the twenty three hundred days, were all "played out," as it is said, but still they come! "Time has demonstrated." Well, time I admit may demonstrate something. Is it not possible that it may demonstrate that the twenty three hundred days are ended? Has not time demonstrated that the seventy weeks of Daniel are ended? And yet the Jew may claim, that because the kind of Messiah which his people looked for did not appear at the time of expectation, that time has demonstrated that the seventy weeks are not yet ended. But the Messiah he looks for has not come and never will. Has not time demonstrated the folly of the Jews? and is it not possible that time may demonstrate the folly of professed second advent believers? In 1838, Eld. J. Litch, the present editor of the Advent Herald, calculated on the fulfillment of the prophetic periods of Rev. ix, connected with the sounding of the fifth and sixth trumpets, that the Ottoman or Turkish empire would lose its power in August, 1840. Time demonstrated the truth of this, and at the same time, demonstrated that the prophetic numbers could be understood; for on the eleventh of August, 1840, the Sultan did surrender the affairs of his empire into the hands of the allied Christian powers of Europe. Time has demonstrated then that the sounding of the sixth angel ceased in 1840, and there closed the fulfillment of the ninth chapter of Revelation. The second woe was then past; but the account of the sounding of the seventh angel does not immediately follow in the prophecy. The tenth chapter, containing the time message, already referred to, is thrown in parenthetically between the sounding of the sixth and seventh trumpets. Why is this? Because that when, at the close of the ninth chapter, it was demonstrated that the prophetic numbers were unsealed, it was the very time for the angel with the open book to testify to the close of those periods. A mighty movement on prophetic time was to take place right there, between the close of the sixth, and the commencement of the seventh trumpet. This angel of the tenth chapter stands right between the close of the sixth, and the opening of the seventh and with the once sealed book open, and with uplifted hand, swears, "That there should be time no longer, but on the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished," &c. The idea is, The sixth angel has closed his sounding, and the seventh is about to sound, and the work of the gospel is to be finished in a few of the first days (years) of his sounding. Was such a message proclaimed to the world between 1840 and 1844? Yes; and all the time messages that have been gotten up since, or will be from now to the advent, cannot prove that the time had not come, or obliterate from the history of our times the fact of its fulfillment. When time had demonstrated that the prophetic numbers were unsealed, as it had in 1840, the time message of Rev. x, and of chapter xiv, 6, 7, was sounded forth with a voice so loud that the inhabitants of the earth trembled; fitly symbolized by the roaring of the lion which seems to shake the solid ground. As we have said, the book of the prophetic number, which had been sealed "to the time of the end," was unsealed then, or it was not. Time demonstrated that it was unsealed, and the providence of God put the seal of heaven to it, by sending forth the time message. Our God is excellent in working; what he does, he does forever. The car of Providence is rolling onward—it will not roll back and fulfill the time message a second time. But is friend G., quite sure that he has the true view of the sanctuary to be cleansed at the end of the days? O, certainly. He says, "For the meaning of the sanctuary, &c., I can do no better than to refer the reader to the views of the late editor of the Herald, S. Bliss, published a little before his death. I fully endorse them. It follows then, that as long as the holy land is trodden by the lazy, treacherous Arab and Turk—so long as the Mosque of Omar stands upon the site of the most holy place, that the sanctuary is not cleansed." Had G., given a testimony from Scripture showing that the Lord's sanctuary—his holy dwelling place—is now some spot of this old earth, it would have been more satisfactory to Bible readers, and would not have needed his endorsement. But he could "do no better" than to refer to the views of S. Bliss, and fully endorse them. Then comes his conclusion from premises so well established. "It follows then," says he. Now I confess that I want a little more evidence before I believe that the Turks and Arabs have literally got their feet upon the "true sanctuary"—the sanctuary of this dispensation—and that the Mosque of Omar is in the most holy place. It is true that a sanctuary once stood there, which was a "shadow of the true," but the angel Gabriel told Daniel that it should be destroyed and made desolate "until the consummation;" Dan. ix, 26, 27; and his words have been verified, as far as the destruction is concerned, for the Romans did "destroy both the city and the sanctuary." Can that which is utterly destroyed be cleansed? The word sanctuary is found 146 times in the Bible, and in no instance is applied to any portion of the earth. When used in a literal sense, it always refers to a building; and that building which is called the Lord's sanctuary is always the place where he is represented as dwelling. Ex. xxv, 8. "And let them make me a sanctuary; that I may dwell among them." The sanctuary of this dispensation, as well as its priesthood, is in Heaven—it is the "temple of God in Heaven." This is fully proved by Paul, in Heb.150viii, and ix. Its cleansing is there set forth to be effected by the "better sacrifice," even by the blood of the Lamb that was slain on Calvary. Its cleansing also purifies its worshipers; and "the worshipers once purged" will have "no more conscience of sins." Heb. x, 2. They will then be prepared, and not before, for the second advent. How do we know that this work is not being done? It is, if the eighth and ninth of Daniel are connected, as all Adventists believed previous to 1844. But our unknown friend asserts that time has demonstrated that "there is no connection" between them. Is it not possible that it has only demonstrated that his view of the sanctuary is incorrect? Let us examine the prophecy and ascertain, if we can, the magnitude of the work which friend G., informs us that time has done. We learn from the ninth of Daniel that the angel Gabriel came to the prophet, and also that he had seen him before. "Whom I had seen," said he. We have no account of his seeing Gabriel but once besides the present, and that was in the vision recorded in his eighth chapter. Under what circumstances had he seen Gabriel before? "Whom I had seen," said he, "in the vision." He does not say that he had seen him in a vision, but in the vision. He would not refer his readers thus familiarly and definitely to a circumstance which they had no means of being acquainted with. The reader is supposed to be acquainted with the fact that Daniel had had a vision in which Gabriel had appeared to him. Well, that vision is none other than that of the eighth chapter: for at no other time had he had a vision in which Gabriel had appeared to him. Should a writer of travels and incidents tell you, in one chapter of his book, of having an interview with a man of the name of Hill in the city of Buffalo, and in a succeeding chapter, inform you that, being in Chicago, he saw even the man Hill whom he had seen in Buffalo, you could have no doubt as to what former incident he referred in this, unless he had previously recorded more than one such incident. The ninth of Daniel refers to an incident which is recorded in the eighth. Is there no connection between them? Again, in chapter ix, Gabriel says, "O, Daniel, I am now come forth to give thee skill and understanding." In the vision of chapter viii, a voice said to him, "Gabriel, make this man to understand the vision." At the close of this chapter, Gabriel had explained a part of the vision, Daniel says, "I was astonished at the vision but none understood it." How evident it is that the understanding that he had now, at his second visit, come to impart, was the same that he was commanded to give in the previous chapter. The symbols in the vision, that were presented to the eye, namely, the ram, the goat and the little horn, were particularly explained in chapter viii, but the part that "was told," to Daniel, by an angel, that is, the time of verse 14—the 2300 evening morning, (margin),—was left unexplained. Nothing was said of this, but that the vision of the evening and the morning which was told was true, and that the vision should be for many days. Verse 26. Therefore we should expect, that if Gabriel came to Daniel a second time, to give him further understanding of the vision, he would explain what before he had left unexplained, i. e. the time. In accordance with this reasonable expectation, his first words of explanation are—"Seventy weeks." Time is the subject concerning which he has now come to give him information: What time? The time in the vision; for, before he introduces it, he says, "Therefore understand the matter and consider the vision." This is the same definite vision in which he had seen Gabriel. "Consider the vision. Seventy weeks are cut off." As there was nothing in the vision, from which seventy weeks could be cut off, but the 2300 days, and taking this in connection with what has before been proved, there can be no other reasonable conclusion, but that the seventy weeks were introduced in explanation of the 2300 days, to give the date of their commencement, and to "seal up," or make sure, "the vision and the prophecy," by fixing the intermediate points of time, which cluster around the first advent and crucifixion of Messiah the Prince. Has time demonstrated that there is no connection between those things which the Spirit of prophecy has thus manifestly bound together as with a three-fold cord? No; but it has demonstrated that the view of the sanctuary which G., adopts, a view which has not a word of Bible for it, is incorrect; for, taking the date given by the angel for their commencement, the 2300 days have terminated, as G., himself seems to admit, and the work of cleansing his sanctuary is not begun. The view which G., gives of the daily is, that it was the daily sacrifices of the Jews, after their restoration to Jerusalem. He says, "How long the vision concerning the daily sacrifice—from the time of their restoration until they shall be taken away, and the transgression of desolation, how long the desolations of Jerusalem, to give both the sanctuary and the host, the people of God and their place of worship—to be trodden under foot? by the little horn and others." Again he states the question thus: "How long shall we sacrifice at Jerusalem? Then how long shall Judah lay in ruins?" Having all his work thus laid out, he commences the 2300 days, not at the commencement of the daily offering at Jerusalem, but just long enough thereafter to make them certainly end in 1868! There seems to be a remarkable inharmonious harmony among Timeists, in regard to the close of the present dispensation about that time. They arrive at it by altogether different routes, but all agree that it cannot be later than 1867 or 1868. One dates the rise of the papacy in 606, to which he adds 1260 days, and comes to the conclusion that in 1866 or 7, the papacy will be destroyed. Another has the 2300 days end in 1822, and adds to that 45 years, the difference between the ending of the 1290 and the 1335 days of Dan. xii, and comes to a similar conclusion. Last of all friend G., has discovered a third route, as we have seen, to the same desirable termination. What there is about that date that pleases Satan so well, I cannot see, unless it is that he knows that it is beyond the close of probation. God is not the author of confusion. Perhaps while G., was giving his view of the daily and the time of its being taken away, namely, at the destruction of Jerusalem, A. D. 70, he forgot to calculate where the 1290 days of Dan. xii, 11, would terminate. Add them to A. D. 70, and they terminate in 1360. What took place then friend G.? It is evident that the daily was taken away not more than thirty years before the establishment of the papacy; therefore G.'s, view of the daily is incorrect. Another absurdity of his position is, that it makes the infidel Jews the true host or people of God, and their temple at Jerusalem the sanctuary, at the destruction of Jerusalem, some forty years after their rejection and the time when Jesus said to them, "Your house is left unto you desolate." In conclusion G., says, "I have no doubts as to the correctness of my position. I feel that I have found the true key. Unto God my Saviour be all the glory, yea, I will praise him forever." Fanaticism generally very sanctimoniously gives to God all the glory of making dear self the humble instrument of bringing to light what it imagines to be important and glorious truths. The Lord wants no share in the glory of a discovery that sets aside his word and providence, and makes him the author of confusion like the one we have been reviewing. The inventor is welcome to the exclusive right. He may really believe his strange theory, for aught I know; but that does not prove that the Lord has commissioned him to make known the time of the second advent. We admit that the time message of Revelation, chapters x, and xiv, must be fulfilled before the advent; and we have shown that it had its place, and was fulfilled between 1840 and 1844. The true bill was issued before any of these counterfeits appeared. Any one who will examine these chapters carefully will see the time message is not the last, but that there must be a prophesying again, or another message to men and probation to follow; hence, if our time friends have the true time message, they will be disappointed; for the time does not bring the coming of the Lord. Reader, do not get disgusted with the Babel which exists under the advent name, and throw away your Bible. There is a God, and he is the author of the Bible and of the Advent faith. His word is being harmoniously fulfilled. I have referred you to what time has demonstrated, concerning the close of the sixth trumpet in 1840, and have showed that there was the point for the time message to be fulfilled; and there it was fulfilled. The Lord has made good his promise—he took up that obligation, when it became due—please give him credit, and do not ask him to fulfill it again. He will not repeat it; the car of his providence is rolling onward. And if you can find a people that are following down the prophetic track laid down in the word—that are prophesying again, or have another Bible message, which does not overthrow the past, but harmonizes with it—a message of practical importance to prepare a people for the coming of the Lord—you will find a people that have the present truth—the truth which is absolutely necessary to prepare you for translation at the coming of the Lord. Such a message is that of the "third angel" of Rev. xiv, 9-12—a message that is now being fulfilled. The commandments spoken of in this message are those which are contained in the temple of God in Heaven—the true sanctuary, which the Lord pitched and not man. Rev. xi, 19; Heb. viii, 2. Those who are willing to keep these commandments will not be deluded with a false view of the sanctuary and the 2300 days. "A few more trials, a few more tears, a few more days of darkness, a few more days of trouble, and we shall be forever with the Lord!" Reader, do you desire to be forever with the Lord? Could you enjoy his society? Could you bear to have his eye upon you? Why, then are you so far from him now? You do not needlessly keep away from the friend whose society you desire. If you are content to live so far from God here, will you then, I ask you, delight to be forever with him hereafter? Labors of the Committee for the Month of March.
By Editor
One hundred and forty-four new subscribers have been added to our list during the month of March, the most of which were obtained through the efforts of working members of the committee as follows, to wit: One each. Frisbie & Van Horn, J. H. Sparks, E. Green, A. S. Gillet, R. D. Tyson, E. Merrill, A. G. Long, R. F. Cottrell, J. N. Loughborough, W. Dains, C. R. L., M. J. Chapman, Aurilla Green, M. V. Farris, C. B. Gordon, H. G. Buxon, J. W. Shaul, J. Holly, T. Paton, sister Seely, B. Chandler, J. Wilson, J. R. Lewis, A. Hough, A. Hopkins, R. Cochran, R. Rundall, G. F. Richmond, Henry Gibbs, Louisa, M. Gates, Mary E. Haskell, J. E. Wilson, J. W. Raymond, A. B. Williams, Mrs. A. F. Stansell, J. & W. Place, W. E. Price, Mrs. O. T. Booth, Henry Nicola, F. Winchill, A. Frost, A. Caldwell, J. Vile, M. Marquart, Elizabeth Lander, J. Banks, A. H. Clymer, D. T. Bourdeau, D. C. Day, John Matteson, J. B. Tinker, H. Howe, W. P. Davis, C. G. Campbell, H. G. Overmier, G. G. Green, S. Robinson, L. B. Lockwood, J. L. Baker. Two each. John Byington, A. Lanphear, D. T. Shireman, A. S. Hutchins, M. L. Field, J. L. Prescott, Seth Newton, P. C. Rodman, J. M. Green, J. M. Lindsay, E. S. Lane, J. A. Smith, J. P. Rathbun, J. F. Carman. Three each. R. J. Lawrence, R. F. Andrews, J. Parmalee, S. H. Peck, J. B. & S. S. Post. We should have been better pleased had we been enabled to report a larger accession to our list during the past month, but we are thankful for what has been done. It proves to us that there are still brethren and sisters in the committee who have a mind and a will to work. We trust they will not cease their efforts as long as there is a subscriber to be obtained in their vicinity. It is probable that all, or nearly all of the Sabbath-keeping households are now receiving the Review, so that we cannot expect many more accessions from that source; but there is a wide field for usefulness outside of our ranks, among the many honest ones both in and out of the churches, who are living up to all the light they have, many of whom would no doubt receive the truth with gladness were it presented to them in a proper manner. To this field we wish to call the attention of our committee. There has never been a better time to send the Review to friends who are unacquainted with present truth than now. For the next six months or a year, it will be laden with important matter, especially adapted to those who never investigated the different subjects of our faith. The Review151of Elder Preble's articles on the Sabbath, which was commenced in the last number, will occupy a portion of each number for some time, which will probably be followed by a review of the celebrated Aker's Chronology, by brother Aldrich. It will also probably contain a discussion on the life and death question, between Elder R. F. Cottrell and Elder N. V. Hull, a Seventh-day Baptist. These articles presenting both sides of the different questions upon which they are written, together with the usual variety of original and selected matter upon all points of present truth, usually contained in the Review, cannot fail to make it an effective agent in exposing error and winning souls to the truth. E. S. W. "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. Then they, says the prophet, that feared the Lord spake often one to another. We believe emphatically that we are living in that time. Therefore 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. Let this department be well filled with lively testimonies of the goodness of God, and the value of his truth. DEAR BRETHREN AND SISTERS: It is a little more than three years since I embraced the present truth, and I rejoice that I ever heard and heeded the last message of mercy to fallen man. What mighty changes have taken place since I commenced keeping the Sabbath of the Lord. Our country in the short space of three years has rapidly passed from a state of peace and prosperity, to a state of commotion and slaughter unparalleled. And what is the meaning of all this? Ah God's anger is kindled against the nation and will not be appeased until it shall have drunken deep of the cup of his fury. Are we not admonished by all these things that "the day of his wrath is near and hasteth greatly." The signs of the times proclaim our Saviour near. Are we ready? Oh, let us lift up our heads and rejoice for our redemption draweth near. This transitory state will soon be passed and we will soon realize the fruition of our hope. "Here we have no continuing city, but we seek one to come." We can by faith "look for a city that hath foundations whose maker and builder is God." Brethren "let us rejoice though now for a season if need be we are in heaviness through manifold temptations that the trial of our faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honor and glory at the appearing of our Lord Jesus Christ." Yours in hope of immortality at the coming of our Lord.
THOS. HAMILTON.
Mackford, Wis.