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Review and Herald, Vol. 29, No. 16.

The Sermon

Review and Herald

Mar 26, 1867

The Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Mar 26, 1867

The Sermon.

By R. F. Cottrell

I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom, PREACH THE WORD. 2 Tim iv, 2.

THE TIME MESSAGE.

BY ELD. R. F. COTTRELL.
“And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, and sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer; but in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets.” Rev. x, 5-7.
The prophecy contained in the tenth chapter of Revelation is evidently of great importance to the inhabitants of the earth; and its fulfillment was doubtless intended greatly to benefit those who should live in the time of its accomplishment. If this is correct, it must be understood by believers in the word of God. The mighty and glorious angel of this chapter is not to be taken in a literal sense; but it is doubtless a symbol of a proclamation of truth, to be made to the inhabitants of the earth; and as this representation seems to make a break in the account of the sounding of the seven trumpets, being thrown in between the sixth and the seventh, if we can ascertain the time of the close of the sixth trumpet, we can point to the very time when this proclamation, that time shall be no longer, will meet its fulfillment.
In the declaration that there should be time no longer, what time is meant? It is not the end of earthly or probationary time, as some have thought, which the angel affirms with the solemnity of an oath is come to an end; for the seventh angel has not yet begun to sound, when this declaration is made, but is about to sound; and the mystery of God—the gospel, which is “God in Christ reconciling the world to himself”—has not yet accomplished its work of reconciling and saving men, but is to be finished “IN THE DAYS of the voice of the seventh angel, when he SHALL BEGIN to sound.” This proves that time as distinguished from eternity does not end here, but that days continue, under the sounding of the seventh angel, and days, too, in which the work of the gospel is being completed. We therefore conclude, with many commentators that have spoken on this point, that the angel testifies to the end of some particular period of time appointed before of God, which was to close before the end of probationary time. But it clearly indicates that the work of human salvation is about to close. A careful study of the prophetic periods, with the appointed events to transpire at their terminations, will convince any one that the great period of 2300 days is the one, the ending of which is the subject of this solemn and thrilling announcement.
It would seem that the solemn asseveration of the angel, concerning the time, is made on the strength or by the authority of something contained in the little book that is open in his hand. And the express statement that the book is open naturally suggests to the reflective mind that before the time of this sudden announcement the book had been closed, so that the opening of the book brought to light the important fact that the time had come for this announcement to be made. What book is intended?
The definite periods of prophetic time relating to the last days, and written before the book of Revelation, are found in the book of Daniel’s prophecy. And this book of prophetic times was to be sealed up and not opened till the time of the end. Said the communicating angel to Daniel, “But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.” Dan. xii, 4. “And he said, Go thy way, Daniel, for the words are closed up and sealed till the time of the end. Many shall be purified, and made white and tried; but the wicked shall do wickedly; and none of the wicked shall understand; but the wise shall understand.” Verses 9, 10.
The end here spoken of is what is called in the New Testament “the end of the world.” It is the close of probationary time. The time of the end is a short period beginning a little before, and reaching to, the end. The book was to be sealed till this time should commence. Then it is a fair inference that in that little period, called “the time of the end,” the sealed book should be unsealed and opened. And to confirm this inference and remove all doubt, it is immediately added, “Knowledge shall be increased;” and “The wise shall understand.” This knowledge and understanding is evidently concerning that which was to be hidden in the sealed book until the time of the end, and then unsealed or brought to light. And this is the prophecy that contains, as we said, the definite periods which were before appointed, and which only could serve as the basis of the proclamation of the angel from the open book.
This angel has a message of time, the fulfillment of a period which will bring us to the sounding of the seventh and last trumpet, and the closing work of the mystery of God, the gospel. The idea is, that the specified time has expired, and there shall be no longer delay; the seventh angel is about to sound, and the closing work of the gospel dispensation will immediately follow, and that work will be completed in a few days or years, when he shall begin to sound.
We inquire now, Are the prophetic periods unsealed and understood? or, Have we reached the period called the time of the end? If we answer one of these questions affirmatively, the other must be answered so; for if we have reached the time of the end, the seal is no longer upon the prophetic periods; and if these are unsealed so as to be understood, we are certainly in the time of the end.
It is evident that the “time, times and a half,” allotted to the reign of the Papacy, must reach to the time of the end. For we are taught in Dan. xi, 35, that “some of them of understanding”—the people of God—should fall by this persecuting power, “even to the time of the end.” The period of the reign of the Papacy is so well defined and understood that it is unnecessary to say much upon it here. The position that it begun in A. D. 538, and ended in 1798, is susceptible of the clearest proof. But waiving that, it is still clear that the persecution of Christians to death by that power ended before the close of the eighteenth century, that is, before A. D. 1800. Now as some were to fall by that power till the time of the end, and as they have permanently ceased thus to fall, we conclude that we are now in the period called the time of the end, and consequently should have an understanding of prophetic time.
On the other hand, if it can be proved that the prophetic periods are already understood, the time of the end has arrived; for if they were sealed up till the time of the end, they could not be understood before that time. We proceed then to prove that an accurate understanding of the prophetic periods has been given; hence the sealed book is opened; and hence it is already time for the thrilling announcement that time should be no longer.
As we have before observed, the time message is thrown into the account of the sounding of the seven trumpets, as it were parenthetically, between the sixth and seventh trumpets. From this it is evident that this message is to be given at the close of the sounding of the sixth trumpet; and this view is confirmed by the fact that the angel delivering the time message speaks of the beginning of the sounding of the seventh trumpet as about to ensue. “That time should be no longer;but in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished.”
The sounding of the fifth and sixth trumpets is bounded each by a definite period of time. Rev. ix. To the fifth trumpet are given “five months.” Reckoning thirty days to the month, it amounts to one hundred and fifty days; which is literally one hundred and fifty years. The sixth trumpet sounds for “an hour and a day and a month and a year.” This reduced to literal time, taking each day for a year, is three hundred and ninety-one years and fifteen days. Thus a year is 360 years, a month, 30, a day, 1 year, and an hour—one twenty-fourth of a year-day—15 days; amounting to 391 years and 15 days. Add to this the 150 years of the fifth trumpet, and we have 541 years and fifteen days, the whole time of the sounding of the fifth and sixth trumpets.
Commentators are well agreed that the locusts from the smoke of the pit, under the sounding of the fifth trumpet, represent the hosts of rapacious, fanatical warriors proceeding from the darkening doctrines of the pit of Mohammedan errors. Their tormenting men five months without killing them represents their long continued wars against the Eastern, Roman, or Greek, empire without subduing it, or destroying its political life. History has preserved to us the exact date of their first invasion of this empire, July 27, 1299. The infidel Gibbon particularly notices this date, because that but few exact dates of that period of the world’s history have been preserved. God’s providence preserved it as the date of a prophetic period. From this date to the subjugation of the empire, in 1449, to the Mohammedan, Turkish, power, there were just one hundred and fifty years. Here a new emperor coming to the throne dared not assume the government till he had sent ambassadors to the Turkish Sultan and asked his permission. Taking these facts for data, and calculating the hour, day, month, and year of the sixth trumpet, Eld. Josiah Litch predicted that the Turkish power would in like manner pass away at the close of this period, which would terminate in August 1840. Taking the first date July 27, 1299, and adding to it the sum of the two periods connected with the fifth and sixth trumpets, which is 541 years and 15 days, and it brings us to Aug. 11, 1840. This calculation was published in 1838, two years before the termination of the latter period. Those who read this calculation, were ready to admit that if it proved true, they would acknowledge that the Adventists had the key to the prophetic periods, and consequently were right in proclaiming the definite time of the ending of the 2300 days.
Time proved this calculation correct. The independence of the Turkish empire came to its end in the following manner: Mehemet Ali, Pacha of Egypt, had rebelled against his master, the Turkish Sultan, had defeated his army and captured his fleet; and the empire was in imminent danger, insomuch that the great powers of Europe felt called upon to offer their intervention for the settling of the difficulty and the preservation of the tranquillity of Europe, which was endangered by the ambitious spirit of the Pacha. Accordingly England, France, Austria and Prussia held a conference at London, by their representatives, to agree upon the measures to be taken for the settlement of this difficulty. The terms of settlement that were to be dictated to the Pacha were agreed upon, and it was left with the Sultan to transmit them to the Pacha. Now, when these terms were transmitted, it was out of the Sultan’s power to recall his acceptance of the intervention of the Christian powers to settle his difficulty for him, so that, the Pacha refusing submission, they were bound to compel him; and in this event the Sultan’s independence is gone, and the Christian powers control the destinies of the old Mohammedan empire. The terms of the Christian powers were transmitted and placed in the power of the Pacha on the eleventh of August, 1840; and thus the independence of the Turkish empire came to an end. (For particulars, see “The Sounding of the Seven Trumpets,” published at the Review office, and “The Restitution,” by J. Litch.)
Thus it was demonstrated that the prophetic numbers were understood and could be correctly computed.
This gave a new impetus to the preaching of time. It was justly concluded that if one of those periods could be so exactly computed, and that one as difficult and obscure as any other, by the same rule the others might be. And, as a consequence, confidence increased in the teaching that the 2300 days would end in 1843. This demonstration made it certain that “the time of the end,” to which the prophetic numbers were closed up and sealed, had come, and that “knowledge” on this subject was “increased,” and that “the wise” were beginning to “understand.” It was seen that the sixth trumpet had sounded its full time and ceased, and consequently the seventh trumpet was about to “begin to sound.” Here, then, was the very point of time for the fulfillment of the message of Rev. x, announcing the termination of the great period of 2300 days, which would bring us to the cleansing of the sanctuary, or, in other words, to the “days of the voice of the seventh angel,” in the beginning of which “the mystery of God should be finished.”
This brings us to consider the fulfillment of the time message. The mighty angel of chapter x, doubtless symbolizes a new development of divine truth to be manifested at this very time, that is, between the close of the sixth and the beginning of the seventh trumpets. The proclamation of the ending of the last and longest prophetic period, the 2300 days, by the people called Adventists, we consider an evident fulfillment of this message, since it answers precisely the specifications of the prophecy, and occurred at the right time. Light had been gradually arising on the subject of the prophetic periods for some years previous to 1840. But at this date these calculations were demonstrated, as we have shown, by the fall of the Turkish power, which had maintained its independence from the time of the subjugation of the Greeks, in 1449, until now, a period of 391 years. Here this time message, which synchronizes with that of Rev. xiv, 6, 7, began to be proclaimed with “a loud voice,” or, as expressed in this chapter, “as when a lion roareth.” And as the earth trembles and the beasts of the forest quake at the roaring of the “king of beasts,” so the people were moved by this solemn proclamation of the close proximity of the judgment. At first the proclamation was not so distinct and definite. It was thought that the 2300 days would end sometime during the year 1843. But when this year had ended, it was discovered that a mistake had been made in the computation, purely arithmetical, which had been equally hidden from both the friends and foes of the Advent doctrine. From the same date of commencement, by making allowance for that part of the year B. C. 457 which was already past when the commandment went forth from which the time should be reckoned, it was now clear that the period would terminate in the fall of 1844. The clear and definite light that now shone upon the subject gave a confidence to believers most fitly symbolized by the solemn oath of the angel that “there should be time no longer,” and enabled them distinctly to enunciate, in fulfillment of a corresponding portion of this prophecy, “The hour of his judgment is come.” It was most assuredly the right time for this announcement to be made, as we have shown, and here was a most accurate and vivid fulfillment of it. The word of God was thus verified, and the world will never hear the like again.
That which follows in the chapter is a lucid description of our great disappointment at the close of the 2300 days, and the revelation of the fact that we have still a work to do, namely, to proclaim the last message—that of the “third angel.” Rev. xiv, 9-12. John, the receiver of the Revelation from Jesus Christ, is a representative of the church or people of God to whom the Revelation is made; and in this chapter he must, of course, represent that portion of them who should hear and believe this special proclamation. The eating of the little book, which was so sweet to his taste, represents the relish with which believers feasted on the contents of that book of prophetic numbers, which had been sealed up, but now was opened. The preaching of definite time gave the greatest offense to unbelievers; but it was our food and drink. The expectation of the Lord’s coming at the end of the period made it most sweet to our taste. But the period closed and brought a bitter disappointment—as soon as we had eaten it all up, our stomach was bitter.
That which was our sweetest morsel before, “sweeter than honey or the honeycomb,” now was the cause of our greatest bitterness. Oh! had we not been so positive on definite time! But we had; and God’s word was verified by it, though it made us sad. Many apostatized whose hearts were not deep enough in the work, and our sadness increased. It seemed for a while that there was nothing more that we could do, only to wait for the coming of the Lord; but soon a faithful few began to hear a voice saying, “Thou must prophesy again before many peoples, and nations, and tongues, and kings.”
What means this? Your work is not done. The 2300 days do not reach to the coming of the Lord, but to the commencement of the work of cleansing the sanctuary by the heavenly High Priest, a work to be done prior to his leaving his mediatorial office before the throne, and coming to earth to reward his people. The hour of his judgment is indeed come; and this judgment is the solemn and important work of blotting out the sins of the people of God, which is their acquittal, a work which must be consummated between the Father and the Son in the most holy place of the “temple of God in Heaven”—“the true sanctuary”—before the latter lays aside his priestly attire, clothes himself with the “garments of vengeance,” and is “revealed from heaven in flaming fire, taking vengeance on them that know not God.”
The cleansing of the sanctuary is the blotting out of sins—bearing them out of the sanctuary—as is evident from the type in the former dispensation. Lev. xvi. This is the work of a priest; and the priesthood of Jesus is wholly fulfilled in Heaven. Heb. viii, 4. What is sin? The transgression of the law. What law? That law which is beneath the mercy-seat in the ark of the covenant or testament, in the most holy place of the sanctuary—the ten commandments. “The temple of God in Heaven” now began to be opened to our faith, “and there was seen in his temple the ark of his testament.” Rev. xii, 19.
The ten commandments as written by the finger of God, are beneath the throne of his glory in Heaven; and his people are not keeping them! The Sabbath of that law is trodden under foot from week to week! Here is the rule of judgment; and what will be the decision of our cases in the hour of judgment? Will our sins be blotted out while we knowingly retain them? What is to be done? “Prophecy again.” Here is the third angel’s message, relating to those very “commandments of God.” The papal beast has thought to change them, Dan. vii, 25, and the people professing godliness are not keeping them, but are following the tradition of the papal apostasy. Now is the time for this message; for it must be given after the time message, and before the coming of the Lord, or the word of God would fail. It has not failed in respect to the giving of the time message and the proclamation of the fall of Babylon; it will not fail in this. Prophecy again, that is, once more. Here is one and only one more message to be given. Prophecy again, and at the end of this prophesying the Lord will surely come; this message will not end in disappointment and bitterness. There will be bitterness in the fiery trial, the persecution against the commandment-keepers in the time of trouble; but it will not come unexpectedly, and it will end in glory.
Prophetic time has run out, and the days of the voice of the seventh angel are here. How is the mystery of God to be finished?
1. Jesus, our great High Priest, the Mediator of the new and everlasting covenant, is to close his intercessions in the presence of God, in the most holy place within the “second vail,” where he entered on the tenth day of the seventh month, Bible time, in 1844. The word of God which said, “Then shall the sanctuary be cleansed,” did not fail; but the work commenced at the appointed time. When he ceases to plead before the mercy-seat covering the ark of the ten commandments, the mystery of God will be finished. Then no more rebels will be pardoned; but he that is filthy will remain filthy still, and the Saviour will come quickly with his rewards. Rev. xxii, 11, 12.
2. A corresponding work will, at the same time, be going forward upon the earth. While Jesus is beforethe ark and mercy-seat in Heaven, pleading his blood for the remission of the sins of his people, which are neither more nor less than their violations of that law contained within the ark, a proclamation, calling the attention of all to those “commandments of God and the faith of Jesus,” who still pleads, will go forth and gather out the loyal people of God from all their human creeds and doctrines of men, and prepare them for the close of probation. When the work of this last merciful warning is completed, Jesus will cease to plead, having blotted out the sins of his servants and sealed them in their foreheads with “the seal of the living God”—“his Father’s name”—then will the work of pardon and reconciliation be ended—the mystery of God be finished! The preparations all being completed, and the time having fully expired, the car of salvation will not wait for another passenger. Oh, sinner, secure a passage now!
A few reflections and we close.
How beautifully harmonious and definitely exact is the prophetic word of God! How strange it is that with such evidences as prophecy and history afford, men should be infidels! men too of giant mind—of towering intellect! The fault is not in the word nor faithfulness of God, but in themselves, and in the false, perverse and inconsistent creeds—the doctrines of men and devils—that have been heaped upon the word of God and obscured its light.
Nothing is more certain to the consistent believer of prophecy, than the solemn truth that the time is come and God is now sending forth the last warning to mankind, and is thus preparing his people for the glorious appearing of the Son of God, which is near, even at the doors. This is the most overwhelmingly-solemn, and transcendently-important truth conceivable. It is time it were received and acted upon by all who hope to be found of Him in peace.
Brethren, if we believe these things, it is of the utmost importance that we live and act accordingly. Our influence is telling for or against the truth. How solemn the thought! The salvation of our friends and neighbors is depending upon their reception or rejection of the truth; and our influence is to tell one way or the other in respect to them. The truth will prove our condemnation, unless we live it out in our daily life.
Are we, brethren and sisters, ready for the mystery of God to be finished? Are we ready for our Jesus to cease his pleading before the throne of mercy? Oh! let us earnestly implore the refreshing from the presence of the Lord, while we have an Advocate in the temple of God in Heaven.
“Now in Heaven he’s interceding For dying men: Soon he’ll finish all his pleading, And come again.”
How much hangs upon a short and swiftly fleeting period of time! If overcomers, eternal life and blessedness will be our everlasting reward; if not, all is lost forever; and our time, in which we might have secured the priceless gift of eternal life, has been thrown away. Oh! let us strive to overcome; and may God accept our efforts through Jesus Christ, and grant us the aid of the Holy Spirit. Amen.

LOOKING FOR THE SAVIOUR.

By HARTLEY GRAY

We are looking for the Saviour, For he's promised to return, To restore his sleeping millions, And to reign upon his throne. Then the friends we've loved and cherished, We expect to meet again, In the beauteous fields of Eden, Where the saints shall ever reign.
Though the friends that once were with us, Now are sleeping in the tomb, All unconscious of the sorrow That surrounds our vacant home, When the trump of God is sounded, Oh, to life again they'll spring, Shouting, Grave, where is thy victory? Cruel Death, where is thy sting?
When the books have all been opened, And probation's day is o'er, Some will pray to rocks and mountains, Who have never prayed before; While the saints in joy are shouting, They will hear the Saviour say, Come ye blessed of my Father, You did choose the better way.
Come, O sinner, now get ready, Come and walk the narrow way, Way that leads to life eternal, To that bright and glorious day, And when Christ shall take the kingdom, And be seated on his throne, Then with all his ransomed children, You shall find a heavenly home.
HARTLEY GRAY.
East Livermore, Me., March, 5, 1867.

A THOUGHT

By Sarah J. Wakeling

For Those Who are Passing Through Much Tribulation.

“In the world ye shall have tribulation. What I do thou knowest not now, but thou shalt know hereafter.
Trench, in his interesting work on the use of words, exhibits the hidden beauty of the word tribulation. Its ordinary signification is, affliction, anguish, sorrow. Men pray against it, as if it were a positive evil. But its meaning is calculated to calm the unrest of the tried heart. It is derived from tribulum, the Roman name of the threshing instrument or roller, whereby the husbandman was wont to separate the corn from the husks, and tribulatio signifies the act of separation. Tribulation, therefore, is nothing but the threshing of the inner man, whereby it is separated from the husks and chaff, which would unfit it for the garner of Heaven. What, then, are our afflictions but acts of holy and faithful love? Our heavenly Father loveth us; and because he loveth, he taketh away our precious things. He deals with us somewhat after the manner of an ancient painter with his pupil. The young artist had genius, and produced a picture of much merit which was greatly admired by all. His young heart then swelled with vanity. He laid aside his palette and pencil and sat daily before his easel admiring the offspring of his own genius.
One morning he found his beautiful creation expunged from the canvass. He wept bitterly. His master appeared and said, “I have done this for your benefit; the picture was ruining you.”
“How so?” demanded his pupil.
“Because in the admiration of your own talent, you were losing your love of the art itself. Take your pencil and try again.”
The youth dried his tears; he seized his pencil and produced a masterpiece; which, but for this severe trial, he would, in all probability, have never executed. And thus, when we are vain and haughty in prosperity, when we worship the gift and forget the Giver, when earthly affections like husks on grain, enclose our hearts, God in pure love applies the flail of tribulation. He submits us to temporary pain that he may save us from everlasting ruin. Oh, this is true love indeed! and blessed are they who permit their trials to accomplish this loving purpose. They, and they only, shall gain a place among that noble multitude revealed in the glorious vision of the Revelator, of whom the elder said, “These are they which have come out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb.”
The above is copied from a little work entitled, “Lessons from the lips of Jesus,” and since we have a clear understanding of the meaning of the word tribulation, I hope it may comfort us in trial, and help us to “kiss the rod” since it is applied in love. The writer after some further remarks, adds:
“In life’s long sickness evermore Our thoughts are tossing to and fro. We change our posture o’er and o’er, But cannot rest, nor cheat our woe. “Were it not better to lie still, Let him strike home, and bless the rod? Never so safe as when our will Yields undiscerned by all but God.”
May this little extract bring comfort to some stricken heart, as it also has been a solace to my own, is the prayer of your sister.
SARAH J. WAKELING. Memphis, Mich.

DISTRICT LABOR IN MICH.

By Joseph Bates

My last report of meetings was from Orleans, Ionia Co. From thence, Bro. S. King took us in his sleigh eleven miles to Ionia. From thence, we came to Wright, Feb. 5, where we remained five days, visiting the members of the church. On Sabbath and first-day we held five interesting meetings, and celebrated the ordinances. Since their late series of meetings held by Bro. and sister White and Bro. Loughborough, many are deciding to take a higher stand. Their decision in coming up to the figures in S. B. has increased their courage and strengthened their hope. In so doing, they have decided to no longer rob God, but prove him, and wait for his promised blessing. See Mal. iii, 8–10. May all of his dear people flee from this soul-destroying, burning sin of robbing the Author of their life and being, and seek forgiveness, and claim the promised refreshing from Heaven. If, like the great apostle to the Gentiles, we have sinned “ignorantly in unbelief,” we can find acceptance and mercy in and through the same Saviour. See 1 Tim. i, 13–16.
Feb. 11, as Bro. J. Wilson and sister J. Cramer were going to Battle Creek to receive treatment at the Health Reform Institute, we were invited by Bro. W. to ride with them some thirty-five miles to Bowne, Kent Co. Here we held three encouraging meetings with a few families that were still striving to sustain their Sabbath and weekly meetings. More than half their numbers have recently changed their location.
The 14th, Bro. Wilson’s team returning from Battle Creek took me on to my next appointment in Caledonia. The larger portion of the members of this church live in the adjoining town, Gaines, where they now hold their meetings. Sabbath and first-day, 16 and 17, I held four meetings with them, and enjoyed some freedom in praying with them in their families. I hope they will heed the counsel of the faithful and true Witness, and buy of him, and become rich and faithful heirs of his kingdom. At the close of the meetings, Bro. Pierce took me about ten miles on my way to his quiet home on the plank road. From this I started for Otsego. Bro. G. Leighton met me on the way and took me to Otsego, where I was happy to meet my companion, from whom I had been separated since the last of December. Here we spent a week visiting the members of the church, enjoyed some good praying seasons with the sick, and hope others were strengthened in the Lord.
On Sabbath and first-day, 23 and 24, we held four interesting meetings with the church and some of their neighbors. One was particularly interested. We enjoyed a good season in celebrating the ordinances.
During the last tour of over two months, with the fourteen churches I have visited, I have endeavored among other things to press home the importance of heeding the faithful and true Witness in the Laodicean message, and coming up to the figures on Systematic Benevolence, and living up to the light on health and dress reform, all of which I think, must be regarded as necessary to qualify those who will be esteemed worthy to carry out the loud cry of the third angel’s message. In this I am happy to say that most all who hear are convicted of duty. I am also happy to say that a goodly number are endeavoring to learn how to live and be ready. I hope their good example will be followed by all of God’s dear children who love and keep his commandments.
Bro. G. Leighton brought me to my next appointment in Allegan, where we held two free meetings, and celebrated the ordinances the evening after the Sabbath. These were the best meetings we have enjoyed in Allegan for many months. The church have increased their numbers nearly one half within the last year. Brethren from other churches have been locating in and around the county seat. Bro. W. H. Littlejohn, an old resident here, who has recently decided to observe the Sabbath of the Lord, is deeply interested in the work. His testimonies in the social meetings are good and very encouraging. In conversation after meeting he said that in consequence of too close application to his studies while in college, he had been deeply afflicted, and so far deprived of the privilege of seeing that he had not read a page in any book for the last ten years. I asked how it was that he was so familiar with the Scriptures? He answered that it was by having some one read to him. Said he, “I was glad I accepted your invitation to attend the ordinances this evening. I have been instructed and deeply interested in observing the order in washing feet. I was not aware that there was so much Bible testimony for the ordinance. Your people have been grossly misrepresented in this matter, but I see nothing here but what is in harmony with the Scriptures.”
Sabbath, March 9th, we were home again, and enjoyed a refreshing season with the church in Monterey. With these dear brethren and sisters we entered into a solemn covenant to keep the commandments of God and the faith of Jesus. May we ever have it in remembrance.
They were much refreshed and encouraged by the visit of Bro. Loughborough the first week in Feb. last. Many then came up to the figures on S. B. We are hoping that all the church will follow in this good work. This is the seventeenth church we have visited since we left here Dec. 29, 1866. We are glad to say that there is an increasing desire among them to have all who love the precious work of the third angel’s message bring all their tithes into the store-house, and prove the Lord that the promised blessing may come.
JOSEPH BATES.
Monterey, March 12, 1867.

Conscience and Prudence

In matters of conscience, first thoughts are best; in matters of prudence, last thoughts are best.

Notes on Genesis.

CHAPTER II. verse 2. And on the seventh day God ended his work which he had made &c.
“Ended.] That angels were previously created we may infer from Ps. viii, 5, where man is said to be made ‘a little lower than the angels,’ who therefore previously existed. ‘The morning stars,’ and ‘the sons of God,’ who could be no other than angels, praised God on the occasion. Job xxxviii, 4, 6, 7. See Doddridge’s Lectures.”—Williams.
“On the Seventh day.] The Septuagint, Syriac, and Samaritan render sixth, which should be considered the genuine reading. The interchange of the two Hebrew letters, which stand for six and seven, and are very similar in shape, will account for the discrepancy.”—Dr. A. Clarke.
Verse 3. And God blessed the seventh day and sanctified it, because that in it he had rested from all his work which God created and made.
“This is evidently historical, and not by anticipation: for the reason subsisted from the beginning; and was more cogent immediately, than it could be at a distance of more than two thousand years, when the command was solemnly renewed from mount Sinai, long after sin had marred the beauty of the great Creator’s works: and it concerns the whole human race, as much as the nation of Israel. This is confirmed by the custom of measuring time by weeks, which has generally prevailed in the world; and which is most reasonably accounted for, by supposing it to have arisen from an original tradition, handed down from Adam and Noah to all their posterity. And the silence of Moses concerning the observance of the Sabbath by the patriarchs, so far from proving that they were not commanded to observe it, will not render it so much as probable that they did not actually keep it, to those who attentively consider how much darkness rests on many similar subjects, in the scriptural history of the Church. Yet some intimations are given in this book, which show that the patriarchs divided time into weeks, and regarded the seventh day. (viii, 6–14. xxix, 27.)—The ‘Sabbath, being made for man,’ was no doubt co-eval with his creation.—Even in the state of innocence, Adam and Eve were employed in dressing and keeping the garden; and though exempt from sin and suffering, yet their rational nature was capable of a far more exalted state; and they were taught to consider themselves as preparing for it by progressive improvement. The seventh day, therefore, being blessed and sanctified by God, separated from common employments, and consecrated to religious worship; on it especially they were required to remember their Creator, to contemplate his works, and to render Him their tribute of thankful praise; and this would, even in Paradise, be conducive to the glory of God, and beneficial to them; perhaps absolutely necessary to their safety and felicity.” Ex. xvi, 22–27, xx, 8–11.—Scott.
“Seventh.] The Heb. shabah, from which come the German sieben, and the English seven, is derived from a root signifying to be full, complete, entirely made up; seven therefore is often called the perfect number. No number recurs in Scripture so often: and as it cannot have an abstract virtue or significancy, its constant use here carries in it some important allusion. What more probable than that it is founded on this history here?”—Bush.
“One of the most striking confirmations of the Mosaic history of the creation, from heathen sources, is the general adoption of the division of time into weeks, which extends from Europe to Hindoostan, and has equally prevailed among the Hebrews, Egyptians, Chinese, Greeks, Romans, and northern barbarians. The other divisions of time arise from natural causes, respecting the sun and moon. The division into weeks, on the contrary, seems perfectly arbitrary, and to have been derived from some remote tradition, (as that of the creation,) which was never totally obliterated from the memory of the Gentiles.”—T. H. Horne.
Verse 6. But there went up a mist from the earth and watered the whole face of the ground.
It appears that there was no rain previous to the flood; but the earth was watered in the way here indicated. Dr. A. Clarke says: “The plain meaning seems to be this, that the aqueous vapor, ascending from the earth, and becoming condensed in the colder regions of the atmosphere, fell back upon the earth in the form of dews.”
Verse 7. And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.
“Breathed, &c.] This is spoken after the manner of men; and we are only to understand from it, that God Himself, by his divine energy, gave to the human creature, which he had formed, that power of respiration, which is the cause and continuance of animal life.”—Dodd, Hewett.
Verse 19. And out of the ground the Lord God formed every beast of the field, and every fowl of the air; and brought them unto Adam to see what he would call them: and whatsoever Adam called every living creature, that was the name thereof.
“Language, says Johnson, must have come by inspiration: a thousand, nay a million of children could not invent a language; while the organs are pliable, there is not understanding enough to form a language; and by the time there is understanding enough, the organs are grown stiff. We know that after a certain age we cannot learn a language.”—Life of Dr. J. D’Oyly and Mant.
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