BRO. ANDREWS: It is often said that Noah was one hundred and twenty years preaching, and building the ark. Where is the evidence that this was so? In Gen. v, 32, it says that “Noah was five hundred years old.” This was before the flood was mentioned, and before God had spoken to Noah about it and the building of the ark. Gen. vii, 11, says, “In the sixth hundredth year of Noah’s life” the flood came. Where, then, was there room for the one hundred and twenty years? D. M. CANRIGHT.
REPLY.—The answer to these questions must depend principally upon the interpretation of Gen. vi, 3: “And the Lord said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years.”
This text is found in the midst of the statement of the causes of the flood. Gen. vi, 1-8. What does this period of time relate to? It certainly does not mean to fix the duration of the life of man. Noah lived 950 years. Gen. ix, 29. Shem, his son, lived 600 years. Gen. xi, 10, 11. Arphaxad, his son, lived 438 years. Gen. xi, 12, 13. Salah, his son, lived 433 years. Verses 14, 15. Eber, his son, lived 464 years. Verses 16, 17. Peleg, his son, lived 239 years. Verses 18, 19. Reu, his son, lived 239 years. Verses 20, 21. Serug, his son, lived 230 years. Verses 22 and 23. Nahor, his son, lived 148 years. Verses 24, 25. Terah, his son, lived 205 years. Verse 32. Abraham, his son, lived 175 years. Gen. xxv, 7. His son Ishmael lived 137 years. Verse 17. His other son, Isaac, lived 180 years. Gen. xxxv, 28. His son Jacob lived 147 years. Gen. xlvii, 28. We have thus given the lives of thirteen generations, beginning with Noah. This statement of their lives is quite sufficient to show that the period of one hundred and twenty years was not the limit assigned to human life in the days of Noah; for Noah not only lived very far beyond it, but his posterity for twelve generations did also greatly exceed it.
What, then, does this period of one hundred and twenty years designate? The answer is obvious. It was the length of time that the Spirit of God was to strive with that wicked generation. God says, “My Spirit shall not always strive with man.” There was a limit fixed to it. When he says further, “for that he also is flesh,” the meaning evidently is that God had made man’s frail nature a reason for bearing with him as long as he had; but he would not regard that as a reason for bearing always. It was for this very reason that he bore as long as he did with Israel. Ps. lxxviii, 39: “For he remembered that they were but flesh; a wind that passeth away, and cometh not again.”
The announcement, therefore, that his days shall be an hundred and twenty years must be understood to mean that the Spirit of God would strive with mankind that length of time, and no longer. That was the limit of human probation, or, rather, of the probation of that generation. Inasmuch as it is written that God said this, we understand that he announced the fact to the antediluvian world by some inspired man. So we may be certain that the old world had warning of the termination of their probation one hundred and twenty years before it ended. But by whom did God first make this announcement? It is most natural to conclude that Noah, the “preacher of righteousness” (2 Pet. ii, 5), who ended the work so nobly, was the very one who began it. We may be certain that, as this period of one hundred and twenty years would expire within the lifetime of the generation to whom it was first announced, it was from the moment of its announcement till the last hour of grace to that wicked people, the present truth to the church of God. The father of Noah, Lamech, died five years before the flood. Methuselah, the grandfather of Noah, died the very year of the flood. It is evident that Lamech was a man who reverenced God. Gen. v, 28, 29. It is every way probable that his father, Methuselah, the son of Enoch, was also a man of piety. These men could not have been otherwise than intensely interested in this most solemn announcement of the time when the Spirit of God should cease to strive with men. But, as they did not live to witness the consummation, and as Noah was the chosen instrument of God to lead out in the building of the ark, we may well conclude that Noah was the man who stood at the head of this preaching.
When it is said of Christ that he, by the Spirit of God, “went and preached unto the spirits in prison, which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing” (1 Pet. iii, 19, 20); we understand that this preaching was done to those who are now in prison, that is, in hades, the place of the dead, but who were then upon probation. Their opportunity closed when the longsuffering of God ceased, and that was marked by the completion of the ark. 1 Pet. iii, 20; Heb. xi, 7. We further understand that the Spirit of Christ, by which he preached to the antediluvian world, is that which did strive with men one hundred and twenty years after the solemn announcement of Gen. vi, 3, and did not strive with them after that period expired. As Christ did not preach in person, but only by his Spirit, he must have used human agency, and as the life of Noah covers this whole period which began in his four hundred and eightieth year, and this was eminently his work, it is reasonable to believe that he was the “preacher of righteousness” by whom this was proclaimed.
As to the length of time employed in the construction of the ark we have no means of determining. A considerable period of time must have been required for so vast a structure. A very large property must have been used by Noah to meet this expense. But we may be certain that it was not money alone that moved his workmen. It is likely that many who performed labor upon the ark were interested, for a time, in the doctrine of Noah. But by-and-by, when the current set so strong the other way, they lost their faith, and so perished in the waters of the flood.
The only connection that the statement of Gen. v, 32, has with this matter, seems to be this, that Noah remained unmarried till within about one hundred years of the flood. Probably, in view of the awful wickedness of that age, he designed not to marry at all. But it is likely that God, who purposed, through him, to perpetuate the race of mankind after the flood, made him take a wife. There is no sufficient proof that the birth of Noah’s sons, one hundred years before the flood, preceded the announcement of the flood. On the contrary, there can be no reasonable doubt that the announcement of the close of human probation, at the end of one hundred and twenty years, was made twenty years before the birth of his oldest son.
MODEST DEPARTMENT.
This is by no means prevalent in the world at the present time. Yet nothing is better adapted to adorn real worth, and nothing so well calculated to excuse ignorance and mistakes. But modesty is not at all in accordance with the spirit of the age. Even the female sex is no exception to the statement that modesty of deportment is exceedingly rare in the world. We are from time to time startled with the announcement of the violation of the seventh commandment. We cannot, in such cases, deny the villainy of the men who commit these deeds, nor have we any disposition to palliate the enormity of their crime. But something must be said on the other side. The men who commit such deeds are not devoid of sharp discernment of character. They are not slow to decide who are those that can be made their victims. And it must be said that the deportment of many who really mean no evil is precisely adapted to encourage the advances of these agents of the Devil. In a very great number of cases it is true that the success of these wicked men is due to the forwardness, and lack of reserve, and want of real modesty, in those who become their victims.
Let us see if there cannot be a change. It is not enough that no evil is intended. God's word forbids even the appearance of evil. It is easier to shun sin than it is to repent of it. We are never to suppose that we may not fall as others have fallen. Keep at a distance from sin. Stand upon your guard. Let your deportment be such as to show that you are not to be trifled with. Keep on your own ground. While you stand there, the danger of such assaults will be small indeed. It is time to cease inviting the attacks of the69Devil. Genuine modesty, and becoming reserve, are barriers against the approach of the destroyer. If there were more of these, there would be less of shameful sin.
THE DEPARTURE OF CHRIST TO THE FATHER.
The book of John has much to say concerning this event. A comparison of the several passages in which Christ speaks of returning to his Father, will be found very instructive.
John vi, 62: “What and if ye shall see the Son of Man ascend up where he was before?”
vii, 33: “Then said Jesus unto them, Yet a little while am I with you, and then I go unto him that sent me.”
xiii, 1, 3: “Now before the feast of the passover, when Jesus knew that his hour was come that he should depart out of this world unto the Father, having loved his own which were in the world, he loved them unto the end. . . . Jesus knowing that the Father had given all things into his hands, and that he was come from God and went to God.”
xiv, 2, 3, 12, 28: “In my Father’s house are many mansions: if it were not so I would have told you. I go to prepare a place for you. 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. . . . Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do, because I go unto my Father. . . . Ye have heard how I said unto you, I go away, and come again unto you. If ye loved me, ye would rejoice, because I said, I go unto my Father; for my Father is greater than I.”
xvi, 5, 7, 16, 17, 28: “But now I go my way to him that sent me; and none of you asketh me, Whither goest thou? . . . Nevertheless I tell you the truth: It is expedient for you that I go away; for if I go not away, the Comforter will not come unto you. But if I depart I will send him unto you. . . . A little while, and ye shall not see me; and again, a little while, and ye shall see me, because I go to the Father. Then said some of his disciples among themselves, What is this that he saith unto us, A little while, and ye shall not see me; and again, a little while, and ye shall see me; and, Because I go to the Father. . . . I came forth from the Father, and am come into the world; again, I leave the world, and go to the Father.”
xvii, 11, 13: “And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name, those whom thou hast given me, that they may be one, as we are. . . . And now I come to thee; and these things I speak in the world, that they might have my joy fulfilled in themselves.”
Here are many statements, all from the book of John, relative to the return of Christ to his Father’s presence. Many of these texts, it is evident from their own words, can only relate to the ascension of Christ from the Mount of Olives. But quite a number of them are claimed, by our opponents, as relating to his entering his Father’s presence by dying. To show that this is positively false, let us read the remaining statement of the book of John respecting the departure of Christ to his Father. As it was made on the day of his resurrection, it exactly meets the case:
John xx, 17: “Jesus saith unto her, Touch me not; FOR I AM NOT YET ASCENDED TO MY FATHER: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God.”
It is a reasonable inference that Christ did, on the day of his resurrection, ascend to his Father that he might learn the acceptance of his sacrifice, and that he then returned to his disciples. But, however this may be, it is certain that he did not enter the presence of his Father while he was under the dominion of death.
ECONOMY.
One of the most frequent causes of poverty is the want of economy. When persons in the vigor of their strength are in straitened, and impoverished circumstances, it is almost always the result of wasteful habits in some direction. Sometimes, indeed, persons are reduced to poverty by some accidental cause, as that of fire, or robbery, or the like. But I speak of those cases in which no such cause exists. There is no merit in that poverty which is the result of wastefulness. It is the duty of every person to whom God has given talents of health, and strength, to use them so that he can earn something with which to help himself and those dependent upon him, and to sustain the cause of God. But many persons who could do this if they only acted as they should, are all the time where they want the help of their brethren who have some means. And they seem to think that they are the poor whom God has chosen to inherit his kingdom; and their brethren are the rich upon whom the woe of the Bible rests, unless they proceed to divide what property they have with them. They are not thankful when favors are generously bestowed; for the brethren who thus give, have not done near all their duty. They covet the means in the hands of those who have some property, yet think that such are covetous because they do not divide with them. It is certainly no time for men to lay up treasures upon earth. But men who have money must not only give account as to how much they give, but to whom they give, and why they give it. They should, indeed, relieve present and immediate distress even to those who suffer from their own lack of economy and right action. But beyond this they should not go far; for their means for which they must give account to God, can be used other ways more to his glory.
Wastefulness is wicked. It is a religious duty to learn economy, and to practice it in our lives. One of the greatest wastes in the life of those who are poor by their own fault, is the waste of time. If they can earn large wages they will work; otherwise they will do nothing. So in the course of one year they allow weeks of time to be wasted in idleness. This is a sin against God, and a disgrace to themselves. Time is the most valuable commodity that God has intrusted to us. Our first use of it should be to worship God. Prayer, self-examination, and the reading of the Bible, and attendance upon the worship of God, are duties to be first provided for. Then out of our remaining time a needful portion for rest; and then the balance should be employed in honest industry.
Suppose a man cannot get high wages; shall he therefore sit down in idleness? By no means. It is a wicked waste of time. Idle men always backslide. They have plenty of time to become envious, jealous, or careless in their duty toward God, and they are sure to fall into sin of some kind. They should realize that active employment is a safeguard against many sins. If they cannot earn $2.00 per day, then earn $1.00. If they cannot earn $1.00, then 50 cts. Better by far to earn ten cents each day, and your board, than to spend the day in idleness, eating up that which you have already earned. You certainly can find employment. You can always find something if you will take the wages which that work commands. There is no city or village in which such work as wood-sawing cannot be obtained. Suppose the pay is small, you need not work at it only till you can get more profitable employment. But till then, take hold of the work and earn something. You need the employment to keep from backsliding. There is always something ill, says Dr. Watts, for idle hands to do. You will thus pay your way, and earn something. You will have done what you could. Your example will not be one of idleness, but one of active industry. You will never waste in foolish expenditure money earned in this manner. And I will venture to assert that no man will long be poor who will combine this kind of industry with abstinence from the purchase of things which he does not need. Any man who will combine these two things, active industry, and abstinence from the purchase of unnecessary articles, will soon be surrounded with plenty; and from being in that condition that he envies those that have means, and covets it at their hands, he will be able himself to do something for those in real need. In fact, he will find the truth of the words of the Lord Jesus, that it is more blessed to give than to receive. But Solomon says, Prov. xviii, 9, “He also that is slothful in his work is brother to him that is a great waster.” And nothing is more certain than that those who waste their time in waiting for something to turn up, will have poverty enough. Time is too valuable to have one moment wasted. It is a shame to be poor and unable to help those who really need help, when it is our own laziness and wastefulness that makes us such. Idle men are Satan’s laborers. One grand cause why Israel did so fearfully backslide in the wilderness, was that they had nothing to do. Their bread was rained from Heaven, and so they had nothing to do but to open their mouths in murmuring against God. Far better for them to have earned their bread at ten cents a day. Beware of idleness. God will call you into account for your time, and your example.
CAMP-MEETING IN THE STATE OF N. Y.
By John Nevins Andrews
AFTER much prayerful consideration of the subject, it seems evident that our camp-meeting should be held at Kirkville. Providential reasons seem to decide this question so that we cannot longer hesitate. And now as this important meeting stands but a few days before us, it is time for us to act with promptness in preparing for it. The wants of the cause in our Conference are very urgent. Much of the labor in the State, for some time past, has not been wisely directed, nor very productive of good to the people of God. And at the present time, a wound and a stain have been brought upon the cause of God by the wickedness of one from whom we expected better things. But the word of God is just as worthy of our confidence; the Spirit of God is just as holy; and the cause of God is just as worthy of our confidence; and it is still of infinite consequence to us each to have a vital connection with it. It is now time for us to seek God. Let us make this camp-meeting the occasion of doing it. It is time for us to be in earnest, and to seek God with confession, and prayer, and fasting.
We hope to have the labors of Bro. and Sr. White at this meeting. Yet they are much worn, especially Sr. White, and may, from exhaustion, be unable to labor much at our meeting. It is possible, though we hope not, that they may think duty calls them elsewhere. Probably they will be with us. But whether they are present or not, we are to consider that the Lord will meet with us if we do truly seek him. We need their testimony very much; perhaps never so much as now. Unless others have a stronger claim for help, we trust that they will spend the week of our camp-meeting with us.
But even though they come to us in the fullness of the blessing of the gospel of Christ, we ourselves shall be unbenefited if we do not truly and heartily seek God. Now is the time to attend to this work. And, dear brethren and sisters, we ask for a general attendance. Let us come together, and spend the week in seeking God. Come from St. Lawrence and Franklin Counties, and from Northern New York generally. Come from Saratoga County. Come from Allegany County. Come from Western New York. Come from Pennsylvania. Come from all the intermediate regions. We want to see you. You need the meeting. Come, all that fear God. Let us make this meeting a general rally, and let us seek God with deep humiliation, and with earnest prayer. Of course, those too feeble to bear the fatigue of the journey, and the exposure of the meeting, should not come. Also, let us remember that it is a poor place for children too young to be benefited by the meeting, unless they can be taken care of so perfectly that they shall not disturb the meeting.
Provisions can be procured on the ground at a reasonable price. There will be not only bread and crackers, but also vegetables and fruit. There will be straw for beds. We shall have one new sixty-feet tent pitched near the ground for use should we have rain. It will also be serviceable as a place for lodging for such as have no tents because they come from locations where there are no churches. But let all observe what was said in a recent REVIEW relative to hiring tents in Rochester. At a small expense you can procure a suitable shelter for whatever number you may have. Or, you can, if you prefer, purchase cloth and take it to the ground, and erect tents for yourselves. Will the sisters please read again what was said in the last REVIEW on the subject of food for these meetings, and the suggestions relative to dress?
Will all who contemplate attending the meeting, begin now to seek God? Remember, it is no time for idle conversation, for foolish talking and jesting. We want none of this. Those who dare to commit these sins better begin to-day to repent. At all events, do not bring any of this evil thing to the place where the people of God assemble to seek him.
We have only a few at Kirkville to do the work of fitting up the ground. To be sure we have a committee of capable brethren for this camp-meeting; but they are widely scattered. Our brethren who live within a day's drive of Kirkville, must help do this work. Certainly there is a chance here for our friends to show their interest in the cause of God.
The camp-meeting at Kirkville will be holden the week after the New England meeting. It will begin Wednesday evening, September 15, and hold over the Sabbath and first-day. Our friends should come prepared to stop a day or two longer if the interest demands it.
Kirkville is situated on the N. Y. Central R. R., about thirteen miles east of Syracuse. Only a few of the trains stop at this station. Bro. Kinne will make a definite statement respecting the trains which stop at K., and also how to reach the ground. Come, brethren, to the meeting.
In behalf of the committee, J. N. ANDREWS.
OHIO CAMP-MEETING.
By James White
I FIND myself seated on the minister’s stand, in a beautiful grove, about one mile from the depot, in the flourishing village of Clyde, Ohio. Eld. J. N. Andrews is this moment addressing a very attentive audience before us. Around the stand, and the congregation, are nine large, neat-looking tents, which are the temporary residences of our brethren and sisters who have come from different parts of the State up to this place to worship.
Our people in Ohio are not numerous, hence the tents are comparatively few, and congregations not large. But as I look out upon this beautiful and well-prepared ground, these splendid tents, and the congregation, I take pleasure in saying that our people in Ohio, in their first camp-meeting, have made a noble strike.70
August 11, in company with Brn. Andrews and Erzenberger, I left Greenville, Mich., for this camp-meeting. For the first time for nearly ten years, I was obliged to leave Mrs. W. at home on account of feebleness. And when I reached this ground, the 12th, and it was known that Sr. White was not to be at the meeting, many were very much disappointed. But these are rising above their disappointment, and are enjoying the meeting very much.
The word of God has free course, and those who speak from the stand enjoy much freedom. The social meetings in the tents, and at the stand, are becoming very free.
Sabbath, the 14th, has been a very solemn day. The plain word of God has searched the brethren and the people generally. There has been very pointed preaching, and the Spirit of God attends it with power. There has been a general movement forward for prayers to-day, and backsliders and sinners have come forward with much feeling. The weather is fine, and the power of truth and the Holy Spirit are making the place solemn, and yet delightful beyond description. The Lord is drawing very near to us. I have enjoyed the sweetest assurances in prayer that God is ready to bless all those who draw near to him with full purpose of heart. The brethren and sisters are getting into the work, and some of them seem much broken down before the Lord.
Sunday, the 15th, has also been a day of deep interest. Bro. Andrews spoke in the forenoon upon the second advent of Christ. His subject commanded excellent attention. I had become hoarse, yet tried to speak in the afternoon. And although it was with great difficulty that I spoke, I had good attention. We treated all kindly, and the crowd seemed to feel, with very few exceptions, under obligations to respect us.
In the evening, Bro. Andrews gave a most solemn and deeply-interesting discourse upon the Judgment. He was clear in argument, free in spirit, and his voice rang out upon the evening air with wonderful clearness and power. He had complete command of the crowd, which quietly and immediately dispersed, as the meeting was dismissed, leaving the brethren to enjoy quiet. We then bowed in prayer, and enjoyed a melting season. It was about nine in the evening. After shaking many a friendly hand, and hearing from them the hearty Good-bye, we left the place which had become so sacred to us. God be praised for the good camp-meeting in Ohio.
The subject of tract and book circulation was set before the brethren. Some money was paid in to the book fund, and some books were given. Many books were purchased. One thing was very evident: As the brethren drew nearer to the Lord, and felt the importance of setting the truth before the people, the more books they wanted to give to their friends, and the more they purchased, until they took nearly all of my large supply.
One of the most interesting parts of our meeting was the good, humble, impressive, melting talks of our beloved Bro. Erzenberger, from Switzerland. Although he has been in America but nine weeks, and when he came could not speak one sentence of English, he was able to speak to the people so as to be fully understood. Many wept. And the few friends in Ohio handed in $76 for the foreign mission. More about this matter hereafter.
JAMES WHITE.
Owosso Camp Ground, Aug. 19, 1869.
POVERTY.
This is by no means always a necessary condition. In many cases it exists where there is not the slightest good reason to justify it. There are many cases of honorable poverty. Lazarus at the rich man's gate was one of these. But there are many cases of poverty that are only a shame to those who are thus destitute and inefficient. Some men are in circumstances of distress, because of their ungovernable dispositions to engage in speculation. When a few dollars are earned, they must invest it in some kind of bargain out of which they are to receive great gains. Yet every time the investment is a source of serious loss to themselves, of real distress to their families. In spite of the entreaties of their families, and counsel and reproof of their brethren, they follow this course of wastefulness year after year. Their condition is pitiable. Debts press them, and actual want distresses their families. Probably there is no help for them. If they would place themselves under the care of some good and capable Christian man, and follow his advice, they might, by simple industry and strict economy, be soon surrounded by plenty. But such is their self-sufficiency that they will never do this.
REPORT FROM CALIFORNIA.
By D. T. BOURDEAU
We have now been at Healdsburg over two months. When we reported last, about ten had taken their stand on the message, and others wanted to see our views tried by opposition before deciding. Finally the opposition came, in four discourses against Adventism and the Bible Sabbath, by Prof. Lippitt, of Petaluma, a week ago last Saturday night, and Sunday through the day. It will be remembered that Prof. Lippitt was the first opponent that we met in California, about a year ago. He is not wanting in ability, or worldly wisdom, as he is considered by many as the Henry Ward Beecher of the Methodists on this coast. But with all his ability, he failed to produce Bible authority for the change of the Sabbath. To do this, he would have to first give us another Bible, stating that God did change the Sabbath from the seventh to the first day of the week, and that therefore men should keep the first day, instead of the seventh. But even then, we would prefer to stand by the old-fashioned Bible, the protestant’s rule of faith, that has stood the test of ages. Prof. Lippitt’s contradictory positions, his false statements against our views and modern Adventism, and his overbearing spirit, defeated his object in opposing us, and rather served to the furtherance of the truth. Bro. Loughborough replied to his lectures in five discourses, the last three of which were given yesterday (Sunday), before large and attentive congregations. The interest is better than it was before the opposition, and our friends are increasing.
Last Sabbath was a precious and important day to the cause in this place. After the discourse in the forenoon, we had an interesting social meeting, characterized by the presence and strivings of the Spirit of God. Fourteen new ones spoke in favor of the truth. About a score have embraced the Sabbath. Some of these had never made a profession of religion.
D. T. BOURDEAU.
Healdsburg, Cal., Aug. 9, 1869.
REPORT FROM THE MICHIGAN TENT.
By Philip Strong; Elbert B. Lane
In compliance with proposals made at the Conference, we pitched at Wayland, Allegan Co., June 2. Notwithstanding immediate opposition, we were favored with a good attendance, but the unusually cold evenings, with long, protracted rains, had a telling effect on our congregations. Many came till they contracted colds, which, despite their interest, prevented their attendance. False reports, calculated to hurt the interest of the meetings, were circulated, which seemed to have more influence here, than in many other places. Under these discouraging circumstances, we labored about four weeks, until it was evident that, from lack of interest manifested, our work in this place was accomplished. We can report but little success. Three have decided, however, to obey the truth.
Having received an urgent request from the church in the town of Gaines, we held a two-days meeting, Sabbath and Sunday, the 2d and 4th of July, with them. The sister churches were in attendance, and we enjoyed much of the blessing of the Lord. We were happily disappointed in finding a great interest awakened on the part of the people. So we concluded to stay longer.
Have met with some persecution from a rough set of fellows, who were determined to break up our meetings; but a vote of the congregation, discountenancing their proceedings, shamed them into decency, and we have not been disturbed by them since.
We have labored in this place about six weeks, the result of which is, that nearly a score, young and old, have made a start in the service of God. Have encountered considerable opposition here, also, principally from ministers and the leading religious element of the place; once in a public manner, on the Sabbath question. Both in Wayland, and in this place, we had to meet false reports concerning the Monterey insanity, which has had a powerful effect on the minds of some. May God have mercy on the honest, pity the erring, and save all who are seeking after truth, is our prayer.
We are in good spirits. Our trust is in God, our hope in Heaven, and the strong arm that only can give us needed help.
PHILIP STRONG,
ELBERT B. LANE.
R. F. COTTRELL
By R. F. COTTRELL.
THE CLOSING MESSAGES.—No. 2.
The second advent of Christ will be at hand when these messages are announced. Hence the great lines of prophecy that reach to the end must be fulfilled, except the concluding act; and the promised signs of the Saviour's coming must be in the past. When these things are so, the fulfillment that comes will be the fulfillment. God will not allow Satan to get in a false fulfillment of these messages in the very time the true one is due. But the great lack of mankind is faith—faith in God and in his word of promise. Faith in the Lord's coming to avenge his elect, is what is wanting. This is what Jesus alluded to when he asked the question, so strongly implying the negative: “When the Son of Man cometh, shall he find faith on the earth?” Campbell gives us the following rendering of the passage: “And will not God avenge his elect, who cry to him day and night? Will he linger in their cause? I assure you, he will suddenly avenge them. Nevertheless, when the Son of Man comes, will he find this belief in the land?”
If we trace the fulfillment of the prophecies of the four great kingdoms of earth, to be succeeded by the kingdom of God, as recorded in the book of Daniel, we find them all fulfilled, except that which relates to the fifth and everlasting kingdom. The golden kingdom of Babylon has been succeeded by the silver kingdom of the Medes and Persians; this by the brazen kingdom of Grecia, and this again by the iron kingdom of Rome. This last has been divided into the ten kingdoms, as symbolized by the feet and toes of the image; and all that is required to complete the fulfillment of the prophecy is, that the stone, representing the kingdom of God, should smite the image, destroy all earthly rule, and establish itself an everlasting kingdom, never to be destroyed. The same is true, and further unfolded, in the prophecy71of the four great beasts of Dan. vii. These beasts symbolize the same four kingdoms, the ten horns of the fourth representing the ten kingdoms into which the Roman empire was divided. And, as a further development, the Papacy is represented as rising among the ten, speaking great words against the Most High, wearing out the saints of the Most High, and holding dominion over them for a time, times and a half, or 1260 years. This we find all fulfilled. The Papacy has arisen, held dominion 1260 years, from A. D. 538, to 1798, and now is seen in the consuming state represented in the prophecy, awaiting the time of his utter destruction at the advent of Christ. “They shall take away his dominion, to consume and to destroy it unto the end. And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him.” The same idea is expressed by Paul in the language following: “Whom the Lord shall consume with the spirit of his mouth, and destroy with the brightness of his coming.”
The next event in this line of prophecy is the destruction of the wasted Papacy, by the bright glory attending the second advent of Christ.
R. F. COTTRELL
MEETING AT OAKLAND, MICH.
By Ellet Joseph Waggoner
The next Sabbath after the tent-meeting in Oakland I spent with that church. We had a good time, and all who loved the present truth felt encouraged. That church has suffered in the past at the hands of those who were not in harmony with the teachings of the third angel’s message. Opposition to the testimonies, especially, has been bold and violent; even going so far that no one could speak a word in their favor without receiving a public rebuke, while such as had been disfellowshipped as unchristian in life were permitted, without interruption, to take up the time of their meetings with long tirades against them. Such an overbearing, intolerant spirit as this, we hope to seldom find in the church. But I trust a new order of things is begun there; at least, the friends of the cause felt an earnest determination, after the tent-meeting, to suffer their consciences no longer to be so unjustly bound.
I think the churches of Lapeer, Memphis, and Oakland, should hold union meetings. Other churches have found this course beneficial, and those churches may be a help to each other if they pursue this course. Also, it seems to be absolutely necessary that the members of the Conference Committee should visit the churches within the bounds of their Conference. Committees should know the condition of their churches as well as elders of churches should know the standing of their members. A great deal of labor has to be put forth to raise up a church, and both wisdom and labor are necessary to keep what is acquired.
May the Lord help all to feel the just measure of our responsibility. Let us all labor with our might, for the perils of the last days are upon us.
J. H. WAGGONER.
MEETING AT BRIGHTON, IOWA.
By GEO. I. BUTLER.
Last Sabbath and Sunday I spent with the church at B. I feel encouraged at what I saw and felt there. The main body of the church are still moving forward. A good congregation still come out to meeting. They have an interesting Sabbath School. I felt that the proper time had come to commence the work of church discipline. Sunday I spoke at some length on that subject, trying to show its importance, the necessity of union, the spirit in which it should be carried on, the benefit accruing to the church and individuals when properly conducted. Then four who had apostatized were disfellowshipped, and immediately after, six were admitted to the church. Seven were baptized. A good impression seemed to be made on the community. We felt that a good work had been done in our meeting, and the cause advanced.