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Review and Herald, Vol. 47, No. 3.

IMPORTANT COMMENTS ON THE PROPHECIES

Review and Herald

Jan 20, 1876

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Jan 20, 1876

IMPORTANT COMMENTS ON THE PROPHECIES.

By Dudley Marvin Canright

BY ELD. D. M. CANRIGHT.

DANIEL CHAPTER 2.—THE IMAGE.

In the main, our exposition of this line of prophecy is the same as that given by all Protestant commentators. We claim that the head of gold represents Babylon, and so do nearly all commentators of every denomination. We will now give testimony from several eminent authors upon this point. Dr. Albert Barnes, the celebrated Presbyterian commentator, whose notes are so extensively read in all our Sunday-schools, by every denomination, bears the following testimony:—
“The meaning is that the Babylonian Empire, as it existed under him [Nebuchadnezzar], in its relation to the kingdoms which should succeed, was like the head of gold seen in the image, as compared with the inferior metals.”—Note on Verse 38.
Dr. Adam Clarke, the Methodist commentator, says:—
“Head of Gold. This was the first monarchy, begun by Nimrod, A. M. 1771, B. C. 2233, and ending with the death of Belshazzar, A. M. 3466, B. C. 538, after having lasted nearly seventeen hundred years. In the time of Nebuchadnezzar it extended over Chaldea, Assyria, Arabia, Syria, and Palestine. He, Nebuchadnezzar, was the head of gold.”
Mr. Scott, the Episcopalian commentator, takes the same position:—
“The Chaldean monarchy, over which Nebuchadnezzar was the only king of great renown, was represented in the vision by the ‘head of gold;’ for monarchies under a succession of princes of the same nation, and not individual monarchs, are meant by ‘kings’ in the general language of prophecy.”—Scott’s Bible on Verse 38.
The Cottage Bible, which is considered good authority everywhere, says:—
“Daniel explains this golden head of the Babylonian Empire (in which the Assyrian was now absorbed).”—Notes, Dan. 2:31–49.
And the learned Mr. Bagster, than whom we could not quote a higher authority, also says:—
“‘Head of Gold.’ [The Chaldean monarchy, over which Nebuchadnezzar was the only king of note.]”

THE SILVER.—MEDO-PERSIA.

The silver here represents the second great universal empire, the one which overthrew Babylon, viz., Medo-Persia. This occurred B. C. 538. This fact is so plain that all, or nearly all, are agreed upon it. Here are a few testimonies. Again we quote Dr. Barnes:—
“The kingdom here referred to was undoubtedly the Medo-Persian, established by Cyrus.”—Notes on Dan. 2:39.
Scott bears the following testimony:—
“The breast and the two arms of silver of the image represented that monarchy which succeeded the Chaldeans, and this was the kingdom of the Medes and Persians, the united power and authority of which might be denoted by the two arms and shoulders,” &c.
And so the Cottage Bible:—
“The breast and arms of silver are said to indicate a second empire, still rich and splendid, but inferior to the former, which can mean no other than the Persian, or Medo-Persian, of which Cyrus was properly the founder.”—Notes on Dan. 2:31–49.
Bagster also says:—
“The empire of the Medes and Persians whose union was denoted by the breast and two arms of silver; and which was established on the ruins of that of the Chaldeans on the capture of Babylon by Cyrus, B. C. 538.”

THE BRASS.—GRECIA.

The brass, we claim, represents the third empire under Alexander the Great, viz., the Grecian. Now hear what commentators have said on this. Barnes says:—
“There can be no reasonable doubt that by this third kingdom is denoted the empire founded by Alexander the Great—the Macedonian Empire.”
Clarke agrees with him thus:—
“Belly and thighs of brass—the Macedonian or Greek Empire, founded by Alexander the Great. He subdued Greece, penetrated into Asia, took Tyre, reduced Egypt, overthrew Darius Codomanus at Arbela, Oct. 1, A. M. 3673, B. C. 331, and thus terminated the Persian monarchy. He crossed the Caucasus and subdued Hyrcania, and penetrated India as far as the Ganges; and having conquered all the countries that lay between the Adriatic Sea and this river, the Ganges, he died A. M. 3681, B. C. 323, and after his death his empire became divided among his generals, Cassander, Lysimachus, Ptolemy, and Seleucus.”
Scott takes the same position:—
“The third kingdom, represented by the belly and thighs of the image formed of brass, must be that of the Macedonians, or Grecians, which succeeded to the Persian monarchy. This was established by the conquests of Alexander the Great, and continued under his successors.”
The Cottage Bible speaks as follows:—
“The third empire is described by a belly (or trunk) and thighs of brass, which very appropriately represent the Macedonian Empire, founded by Alexander the Great; the Greeks being commonly called brazen coated, from wearing brazen armor.”—Notes on Dan. 2:31–49.
And so says Bagster:—
“Third kingdom.—The empire of the Macedonians, of ‘brazen-coated Greeks,’ aptly denoted by the belly and thighs of brass, founded by Alexander the Great, who terminated the Persian monarchy by the overthrow of Darius Codomanus at Arbela, B. C. 331.”

THE IRON.—ROME.

We claim that the iron represents the fourth universal kingdom, viz., Rome. Here, again, we are in harmony with the great body of prophetic expositors.
Verse 40. “The common opinion has been that the reference is to the Roman Empire.”—Barnes.
“Legs of iron, and feet and toes of iron and clay. . . . These two legs of iron became absorbed in the Roman Government, which also partook of the iron nature; strong, military, and extensive in its victories; and by its various conquests, united to and amalgamated with itself various nations, some strong, and some weak, so as to be fitly represented in the symbolical image by feet and toes, partly of iron and partly of clay.”—Clarke.
Verses 40–43. “These verses evidently describe the Roman Empire, as succeeding to that of the Macedonians. It was as strong as iron, and like iron it brake and subdued all before it. No people had ever made such extensive conquests, through so many ages, as the Romans did; in the former part of their prosperity, they were remarkable only for valor, hardiness, frugality, and poverty, of which iron is a proper emblem.”—Scott.
“The fourth, or Roman Empire, was represented by the legs of iron, and feet of iron mixed with clay.”—Cottage Bible.
“Verse 40. Fourth kingdom. [The Roman Empire, which conquered nearly the whole world.]”—Bagster.

THE TEN TOES.

We claim that the ten toes of the image represent the ten kingdoms into which Rome was divided, about 500 years after Christ, and so say the very best prophetic expositors.
Barnes says:—
Verse 42. “It has been commonly supposed (compare Newton on the Prophecies), that the ten toes on the feet refer to the ten kingdoms into which the Roman Empire was ultimately broken up, corresponding with the ten horns seen in the vision of Daniel, in chapter 7:10. In regard to the fact that the Roman Empire was ultimately broken up into ten such kingdoms, see the extended notes on chap. 7:24.”
Now listen to Mr. Scott:—
“The ten toes into which the feet divided, represented the ten kingdoms into which at length the whole empire was broken. . . . Yet this monarchy still subsists in the toes or kingdoms into which it was broken.”
Bagster bears a similar testimony:—
“The Roman Empire became weakened by a mixture of barbarous nations, by the incursions of whom it was torn asunder about the fourth century after Christ, and at length divided into ten kingdoms, answering to the ten toes of the image.”

THE FOUR BEASTS.—DAN. 7.

In the seventh chapter of Daniel is a line of prophecy consisting of four beasts, a lion, a bear, a leopard, and a great and terrible beast. Then comes the end of the world, the destruction of all earthly governments, and the establishment of the eternal kingdom of God. Adventists claim that these four beasts represent the four great governments which have arisen upon the earth—Babylon, Medo-Persia, Grecia, and Rome. This being true we are certainly in the last days.
I herewith present testimony from the most eminent authors of the Protestant world showing that all Protestants agree with us in our interpretation of this line of prophecy.

THE LION.

“All, or nearly all, agree that it refers to the kingdom of Babylon.”—Barnes on Dan. 7:4.
“The beast like a lion is the kingdom of the Babylonians; and the king of Babylon is compared to a lion; Jer. 4:7; Isa. 5:29; and is said to fly as an eagle. Jer. 48:40; Eze. 17:3, 7. The lion is considered the king of beasts, and the eagle the king of birds; and therefore the kingdom of Babylon, which was signified by the golden head of the great image, was the first and noblest of all the kingdoms.”—Clarke.
“The ‘four beasts’ signified the same with the four constituent parts of Nebuchadnezzar’s visionary image.”
“Verse 4. The Chaldean Empire, as advanced to its summit of prosperity under Nebuchadnezzar, and as declining under Belshazzar, was intended by this beast.”—Scott.
“Verse 4. The first. The Chaldean monarchy, as raised to the pinnacle of glory by the rapid and extensive conquests of Nebuchadnezzar, and as declining and ruined under Belshazzar.”—Bagster.
“The first of these beasts (like the golden head in Nebuchadnezzar’s dream) evidently intends the Babylonian monarchy, and is described as a lion with eagle’s wings.”—Cottage Bible.

THE BEAR.

The bear represents Medo-Persia, which came up under Cyrus the Great and overthrew Babylon, B. C. 538. Now hear what others say of this:—
“Verse 5. It is evidently [applied] to that which succeeded the Babylonian—the Medo-Persian, the kingdom ruled successively by Cyrus, Cambyses, Smerdis, Darius, Xerxes, Artaxerxes, and Darius Nothus, until it was overthrown by Alexander the Great.”—Barnes.
“This represented the kingdom of the Medes and Persians. Its emblem was a bear, less noble and courageous, but more voracious and savage, than a lion.”—Scott.
“Verse 5. Another beast. The empire of the Medes and Persians, forming one kingdom, compared to a bear from their cruelty and thirst for blood.”—Bagster.
“The second animal here named was a bear, and represents, as did the silver part of Nebuchadnezzar’s image, the combined kingdom of the Medes and Persians.”—Cottage Bible.

THE LEOPARD.

The leopard represents the Grecian Empire which came up under Alexander the Great, and overthrew Medo-Persia about 331 B. C. In our exposition of this we are in harmony with the Protestant world, as witness the following:—
“Verse 6. The animal—the leopard. The comparative nobleness of the animal; a beast of prey; the celerity of its movements; the spring or bound with which it leaps upon its prey, all agree well with the kingdom of which Alexander was the founder.”—Barnes.
“This bear having disappeared, the prophet saw an extraordinary beast rise up in its stead. This was the emblem of the Grecian or Macedonian Empire, which, for the time, was the most renowned in the world. ‘It was erected by Alexander the Great on the ruins of the Persian monarchy, and it was continued in four divisions under his successors. The leopard, being exceedingly fierce and swift, represented that kingdom, and especially Alexander its founder.’”—Scott.
“The third beast was a leopard, with four heads, and four wings of a fowl, or bird rather; and this is understood to represent the Macedonian Empire. . . . The four heads of the beast may well represent the partition of the empire after Alexander’s death, under his four captains, Cassander, Lysimachus, Ptolemy, and Seleucus.”—Cottage Bible.

THE FOURTH BEAST.

The fourth symbol, the great and terrible beast with ten horns, represents Rome which came up and overthrew Grecia, between one and two hundred years before Christ.
“The fourth kingdom, symbolized by the fourth beast, is accurately represented by the Roman power.” “The truth is, that in prophecy the entire Roman dominion seems to be contemplated as one—one mighty and formidable power trampling down the liberties of the world, oppressing and persecuting the people of God—the true church, and maintaining an absolute and arbitrary dominion over the souls of men—as a mighty domination standing in the way of the progress of truth, and keeping back the reign of the saints on the earth. In these respects the papal dominion is, and has been, but a prolongation, in another form, of the influence of heathen Rome, and the entire domination may be represented as one, and might be symbolized by the fourth beast in the vision of Daniel. When that power shall cease, we may, according to the prophecy, look for the time when the kingdom shall be given to the saints.”—Barnes.
“This ‘fourth beast’ evidently accords with the legs and feet of iron which were seen by Nebuchadnezzar in his visionary image, and which were at length divided into ten toes. . . . This was doubtless an emblem of the Roman State.”—Scott.
“Verse 7. A fourth beast. The Roman Empire, which destroyed the Grecian and became mistress of the world.”—Bagster.
“The fourth beast, which represents the Roman Empire, was anonymous and nondescript.”—Cottage Bible.

THE TEN HORNS.

The ten horns of this beast represent the ten kingdoms into which the western empire of Rome was divided, between the years A. D. 356 and 483. This point is so plain that there can be no dispute about it.
“The Roman Empire as such had ceased, and the power was distributed into a large number of comparatively petty sovereignties well represented at this period by the ten horns on the head of the beast. Even the Romanists themselves admit that the Roman Empire was, by means of the incursions of the northern nations, dismembered into ten kingdoms [Calmet on Rev. 13:1; and he refers likewise to Berengand, Bossuet, and Du Pin].”—Barnes.
“In process of time it [Rome] was divided into ten kingdoms. These are indeed reckoned up in several ways by different writers according to the date assigned to the enumeration; but in general it is clear that the principal kingdoms in Europe, at this day, sprang from them, and comprised them.”—Scott. Then he gives the same list as Machiavel in Faber, vol. i. pp. 170, 171.
“The ten horns here answer to the ‘ten toes’ in Nebuchadnezzar’s image. The ten horns of this fourth beast are also explained by Daniel (verse 24) to be ‘ten kings,’ or kingdoms which shall successively arise.” “The ten kingdoms into which the Western Roman Empire was divided were, primarily, according to Machiavel and Bishop Lloyd: 1. The Huns, in Hungary, A. D. 356. 2. The Ostrogoths, in Moesia, A. D. 377. 3. The Visigoths, in Pannonia, A. D. 378. 4. The Sueves and Alans, in Gascoigne and Spain, A. D. 407. 5. The Vandals in Africa, 407, A. D. 6. The Franks, in France, 407, A. D. 7. The Burgundians, in Burgundy, 407, A. D. 8. The Heruli and Turingi, in Italy, 476, A. D. 9. The Saxons and Angles, in Britain, 476, A. D. 10. The Lombards, first upon the Danube, 526, and afterward in Italy. Though the ten kingdoms differed from these in later periods, and were sometimes more or less, yet they were still known by that name.”—Bagster.

THE LITTLE HORN.

Among the ten horns came up a horn little at first, but exceedingly remarkable in its history. It overthrew three of the ten horns, spoke great words against God, martyred his saints, thought to change his law, and so continued for a long period of time. Immediately after his overthrow the end is to come. We claim that this represents Papal, or Catholic, Rome. Here again we are in harmony with the great body of Protestant authors.
“It is a remarkable fact, that the popes to this day wear a triple crown—a fact that exists in regard to no other monarchs. . . . The papacy [is] well represented by the ‘little horn.’ In fact, this one power absorbed into itself three of these sovereignties.”—Barnes.
“Verse 8. While the prophet was considering these ten horns, he saw ‘another little horn’ springing up among them. This evidently points out the power of the church and bishop of Rome, which, from small beginnings, long before it became a temporal dominion, thrust itself up among the ten kingdoms, and at length got possession of three of them, having turned out those that held them.”—Scott.
“The most remarkable was the little horn, which arose after the others, and is by Protestant commentators (and we think with good reason), explained of the ecclesiastical dominion of the pope or bishop of Rome.”—Cottage Bible.
“Verse 24. Another shall arise. This evidently points out the papal supremacy, in every respect diverse from the former, which from small beginnings, thrust itself up among the ten kingdoms, till at length it successively eradicated three of them.”—Bagster.

REVELATIONS OF THE MORNING.

By Sel.

Dark and dense night's curtain folded o'er each spot, 'Neath it rarest beauties, though we see them not: Graceful forms of foliage, twigs and branches fair, Hidden from our vision, yet they still are there.
What though, lone and cheerless, gloomy reigns the night? What though all around thee darkness palls thy sight? Morning lifts the curtain. Now behold revealed All the glorious beauty that the night concealed.
So when life's night ended, morning dawns at last, We shall see the beauty of these trials past; Oh, 'tis not when favored, not when joys caress, That we turn us heavenward—'tis when griefs oppress.
When ties binding earthward one by one are riven, Helpless and forsaken, turn we last to Heaven; So through life we're watching, waiting, for the day, Then, though worn and weary, faint not by the way.
But when toil and trouble dim thy path with tears, Think thou of the glories of the coming years; How can we be lonely while we have one Friend Who'll be with us “alway, even to the end?”
Close in Him abiding, He shall give us light; All in him confiding, he shall be our might; Though we cannot see him, God is ever near; Ere life's work is ended morning shall appear.
—Sel.

IS IT THE NATIONAL BESETMENT?

By Editor

There are national vices and easily besetting sins common to the mass of particular peoples. For example, the most prominent sin of the Latin people is believed to be unchastity. This country is too young to have acquired settled habits extending over our whole territory; we are still a youthful people in whom many tendencies compete for control; but the most prominent candidate for the national sin is dishonesty and thieving. “Thou shalt not steal” seems to be the troublesome part of the decalogue for a large portion of our people; and the offenses against this commandment seem to be acquiring that semi-tolerant reception which in a more marked way attends unchastity in the Latin nations. This is a tendency only, a tendency to be resisted, resistance to which is one of the important duties of the American pulpit.
The present week has furnished a disagreeably long catalogue of defalcations and breaches of trust. The list may be headed with the case of the late treasurer of Dartmouth College, a deficit amounting to perhaps fifty thousand dollars having been long and artfully concealed, and having come to the knowledge of the trustees only after the death of the sinning treasurer. We are, as usual, informed that there is much sympathy for the family of the deceased—much more, we fear, than earnest and outspoken condemnation of the robbery.
There follows a “defalcation”—these long, and to the masses, unmeaning words have their moral—by the treasurer of Yates County, New York. The money that is not forthcoming had, it appears, been used up in grain speculations. It is a part of the official code of morals prevailing among us that a public servant may use in his private business such funds as come into his hands from public taxes. And we may add that college and church treasurers are often granted the benefit of the same loose code.
Then follows a long list of breaches of trust of all sorts. There are savings banks’ frauds which it chills one’s blood to read. One would think that theft of the dimes of the poor would be reserved for the lower stages of demoralization. A man must have some sense of meanness in such pilfering; but the purses of the poor are not spared. In one of the Western States, a list of defaulting treasurers of counties was recently printed, running up to seventeen in number. State colleges, poor-asylums, town treasuries, and corporations, are robbed almost every week.
We in New York are supposed to be in search of a six-million-dollar thief, recently let out of prison by his official keepers. Over in Brooklyn there is a frightful hole in the people’s pocket. A mighty rent in the city purse at Chicago is bothering the brains of the tax-payers. The whisky frauds are reckoned by millions, and men are in prison who had in other days palmed themselves off upon the friendship of the chief magistrate. The Indian is robbed; the cities are robbed; the national government is robbed. There is a startling statement ascribed to official authority that it would cost $75,000 to prepare a list of official defalcations and shortages within the last seven years. There is something staggering in the statement. We have altogether too many well-behaved thieves, thieves in honest clothes, and under Christian professions. The burglar is relatively a gentleman; he works his way into your safe, but does not profane the sanctuary of your confidence and friendship; he steals, but he is too manly to lie and play the hypocrite. Nor are we quite even-handed in that public opinion which is the chief means of earthly reward and punishment. The well-professing thief has a wife and children whose sorrows we deplore. As Lowell sings:—
“Their guilt is wrapped in deferential names, And twenty sympathize for one that blames.”
We have not drawn a dark picture; we have tried to suggest, rather than paint, the awful facts. What are we going to do about it? Our thought is that the public education needs to be attended to. Morals should be given prominence in the education of the young, prominence in the instruction given by the pulpit and the press. We must also learn how to condemn effectively the dishonest man, how to taboo him with the relentless severity which we visit upon offenders against chastity. Nor is this all; a careful foresight may reduce the amount of our trusts. We are bound to assume that many men cannot resist temptation, and to remove the opportunities of theft as far as possible. Full treasuries; the use of public credit for doubtful purposes; the substitution of the government for private enterprise; lax auditing systems, etc., are all breeders of corruption.
One word more, and it is a delicate one. Many men become professing Christians without becoming or being honest. Does not some blame attach to the drift of church teaching? Do we connect religion and honesty as closely and as constantly as we ought? Upon the churches must fall the greater share of the task of resisting this tendency and preventing its passing on into confirmed habit.—The Methodist, Dec. 25, 1875.

ARE ALL DAYS ALIKE?

By T. M. Steward

THE assertion is so often made that “there is no difference in days,” that I would like to present a few thoughts on the subject. The Bible is the only book that pretends to give us any instruction in reference to the origin of the days of the week, so we will go to that for light. It gives us an account of the beginning of the weekly cycle of just seven days. In the first chapter of Genesis, we learn how the first six days of this cycle were made. They were employed by the Creator in labor, and were consequently designed for working days.
“Six days shalt thou labor, and do all thy work.” Ex. 20:9. If they were to do all their work in six days, there are but six working days. “The gate . . . shall be shut the six working days.” Eze. 46:1. This text leaves us to infer that there is one day in each week that is not a working day. Let us turn to the record of the first weekly cycle, and we shall find how the Creator was employed on the seventh day. Gen. 2:2: “And he rested on the seventh day from all his work which he had made.” Six days for work—one day for rest. Who dare say all days are alike?
“In it [the seventh day, the Sabbath], thou shalt not do any work.” Ex. 20:10. Jesus says, “The Sabbath was made for man”—for all mankind. Mark 2:27. Then again, God has especially honored the seventh day. Gen. 2:3: “And God blessed the seventh day and sanctified it.” Ex. 20:11: “Wherefore the Lord blessed the Sabbath day and hallowed it.” God never rested on either of the first six days of the week, but he did rest on the seventh day. He never blessed or hallowed either of the first six days, but he did both bless and hallow the seventh day.
The Sabbath is the Lord’s day. Gen. 2:3; Ex. 16:23; 20:8, 11; Isa. 58:13; Mark 2:28; Rev. 1:10. Please read Isa. 58; Prov. 28:9. He calls the seventh day holy, “my holy day.” Isa. 58:13. He “hallowed it,” or made it a sacred or holy day. Ex. 20:11. Moses said of it, “To-morrow is the rest of the holy Sabbath unto the Lord.” The Lord showed marked respect for the Sabbath while feeding the children of Israel with manna from heaven. Ex. 16:26: “Six days ye shall gather it; but on the seventh day, which is the Sabbath, in it there shall be none.”
“Remember the Sabbath day to keep it holy.” Ex. 20:8. Do not keep it to make it holy (for we cannot make a day holy by keeping it), but keep it because it is holy. Are all days holy? No, only one day of the seven, and that is the seventh day. The Lord complains of his people for shutting their eyes to his Sabbath. They put no difference between the holy and profane; they claim that all days are alike, losing sight of the sacred and holy character of the Sabbath, and thus he is profaned among them. Eze. 22:26.
After God has bestowed such especial honor upon one, and only one, of the seven days, can we say, There is no difference in days, but one is just as holy as another? Those who say this make God a liar and his word false. This is a fearful charge, truly. “Let God be true, and every man a liar.” “Thy word is true from the beginning; and every one of thy righteous judgments endureth forever.” Ps. 119:160.
T. M. STEWARD.

REVIEW OF STORR. The Example of the Apostles.

By A. Smith

Eld. Storr: “I consider the practice of the apostles as good as their precept for establishing a rule of faith or point of doctrine.”
Ans. Then certainly they confirmed the Sabbath of the decalogue; for it was their custom, especially that of Paul, to meet with both Jews and Gentiles on that day for worship. See Acts 16:13; 18:4, 11.
It was the custom of the Jews to keep the Sabbath; and Paul said in his defense before them that he had done nothing against their customs. Acts 28:17. But if Paul or his contemporaries had labored on the Sabbath, or taught a change of the Sabbath, his words would have been untrue, and a great commotion would have been excited among the people. Paul met with the people on the Sabbath for worship, at least seventy-nine times, but only once that we have any account of on the first day of the week. Acts 20:7.
Eld. S.: “The disciples kept the day following the crucifixion, as the Sabbath, for the last time.”
Ans. Thanks for the concession. He thus admits the binding obligation of the Sabbath this side of the cross. But what proof is there that the Sabbath was then kept for the last time? Eld. S. offered none. We have only his statement for it.
Eld. S.: “The first-day Sabbath was instituted and kept as a memorial of the finished work of redemption. Which is the greater, creation or redemption?”
Ans. Redemption was not completed on the first day of the week following the crucifixion, nor is it yet complete. See Rom. 8:22, 23; Acts 3:19–21.
Baptism is the Bible-instituted memorial of the burial and resurrection of our Lord. Rom. 6:4; Col. 2:12.
If we wish to keep any particular day of the week as a memorial of redemption, why not keep the sixth day, on which Christ was crucified? The apostle says, “We have redemption through his blood.” Eph. 1:7; Col. 1:14; Rom. 5:9. The Bible memorial of that event is the Lord’s supper. 1 Cor. 11:23–26.
Perhaps the work of redemption is greater than that of creation; but we do not know that it is, as the Bible is silent on that point.
Eld. S.: “Jesus sanctioned the observance of the first day as the Sabbath by meeting with his disciples on that day.”
Ans. There are only eight texts in the New Testament that mention the first day of the week at all, and six of these refer to the same day, the day of the resurrection; but the disciples did not believe that he had risen on that day, and hence could not have been keeping it as a Sabbath. Mark 16:11–14; Luke 24:9, 11, 13–41. The women also, who, on the sixth day, prepared spices to embalm the body of Jesus, on first-day had no scruples about completing a work that they had begun on a secular day, but which they would not continue on the Sabbath; thus proving that they did not regard the first day as holy time. See Luke 24:56; 25:1.
Jesus met with his disciples once at the sea of Tiberias, where they were fishing, and wrought a miracle for them. If it was on Sunday it proves it right to go fishing on that day; but if it occurred on some other day of the week, according to Eld. Storr’s reasoning that day ought to be kept as a Sabbath too.
Eld. S.: “The disciples met at Troas on the first day of the week to commemorate Christ’s resurrection by breaking bread.”
Ans. The day, Bible time, begins at sunset. The meeting at Troas must therefore have been on what we call Saturday night, Roman time. Sunday morning Paul started on his journey; but his traveling companions sailed during the night (on the so-called Christian Sabbath), while he was preaching, about twenty miles, around the peninsula, to Assos, where they awaited his coming in the morning. Acts 20:13. It is right, therefore, according to Paul’s example, to travel on Sunday.
The account does not say they met on that day to break bread to commemorate the resurrection of Christ; these are Eld. S.’s words, and should be received with caution. The literal reading is, “When the disciples came together to break bread.”
Mr. S. quoted Eze. 43:26, 27, as a prophetic declaration of a change of the Sabbath, and said that the priests spoken of in the twenty-seventh verse referred to ministers of the gospel; and that the eighth day referred to the first day of the week as changed into the Sabbath.
Ans. In the nineteenth verse of this chapter God, through the prophet, declares that the priests are Levites of the seed of Zadok. We need no stronger testimony. The conclusion that the eighth day spoken of refers to the so-called Christian Sabbath is far-fetched, as any one who will carefully read the entire chapter will see.
For the benefit of Eld. S., and others whom it may concern, we quote a few texts referring with more precision to a change of the Sabbath:—
“And he shall speak great words against the Most High, and shall wear out the saints of the Most High, and think to change times and laws; and they shall be given into his hand until a time and times and the dividing of time.” Dan. 7:25.
“The earth also is defiled under the inhabitants thereof; because they have transgressed the laws, changed the ordinances, broken the everlasting covenant.” Isa. 24:5; Deut. 4:13; see also Isa. 58:12–14.
A. Smith.

SCHOOL GOVERNMENT.

By Eliza H. Morton

I WISH to say a few words through the columns of the REVIEW to those who may be engaged in the work of teaching, and I think the suggestions which I may offer in regard to school government will also apply to family government. I will not enlarge on the importance of government. All admit that it is impossible to instruct those over whom one has no control.
If you hope to have any degree of success, you must first form in your mind a clear, well-defined idea of what constitutes a well-governed school. In order to do this, you must visit first-class schools, and observe their movements and general appearance; you must also read books on the science of government. Having learned the theory, and observed the practice of first-class educators, then inquire if you have within yourself the natural ability to govern others. You must be sure that you are master of yourself, and can subdue your passions, bridle your tongue, and control your countenance, at will. Some teachers think that an arbitrary manner, commanding voice, and fierce frowns, are necessary in order to secure the obedience of their pupils. This is a great mistake. Such a manner, look, and tone, arouse the evil nature which exists in every heart, and cause angry, revengeful thoughts to surge through the minds of your pupils.
It is possible for a teacher to be firm and still be pleasant. Endeavor, then, to speak pleasantly under all circumstances. When you tell a child he must do a thing, be sure that he does it. When you tell a child you will do a thing, be sure that you do it. Endeavor to be still and quiet in your movements about the school-room. Set your pupils an example of order and system in all things, or, in other words, be what you wish your pupils to become. Avoid scolding, fault-finding, frowning, loud talking and a blustering manner. Cultivate self-respect, and you will command the respect of others. Show your pupils by your acts that you love them and are interested in their welfare, individually, and you will thus win their love. Having gained their love, you can make love the rule of the school, and a look or motion will be sufficient, in nearly all cases, to secure instantaneous obedience.
Teachers, you have within your reach opportunity for doing much good in this world. You can make impressions lasting as life, help form good resolutions, strengthen moral faculties, and mold and fashion minds after the divine Likeness; therefore, be in earnest the coming year; and make up your minds to accomplish greater results than ever before. There are heights above you yet to be reached. There are fruitful fields to be immediately tilled. Young minds are thirsting for knowledge, and young souls yearning for the truth. Gird on your armor anew. Seek wisdom from above, and commence the year with new aspirations, new desires, greater ambition, more enthusiasm, and with more of the spirit of Him who “taught as never man taught.”
ELIZA H. MORTON.
Allen's Corner, Me.

“FROM GLORY TO GLORY.”

By Frances Ridley Havergal

“From glory unto glory!” Be this our joyous song, As on the King’s own highway we bravely march along! “From glory unto glory!” Oh! word of stirring cheer As dawns the solemn brightness of another glad New Year.
Our own beloved Master has “many things to say,” Look forward to his teaching, unfolding day by day; To whispers of his Spirit while resting at his feet, To glowing revelation, to insight clear and sweet.
“From glory unto glory!” What great things He hath done, What wonders he hath shown us, what triumphs he hath won! We marvel at the records of the blessings of the year! But sweeter than the Christmas bells rings out his promise clear—
That “greater things,” far greater, our longing eyes shall see! We can but wait and wonder what “greater things” shall be! But glorious fulfillments rejoicingly we claim, While pleading in the power of the all-prevailing Name.
“From glory unto glory!” What mighty blessings crown The lives for which our Lord hath laid his own so freely down! Omnipotence to keep us, Omniscience to guide, Jehovah’s glorious presence within us to abide!
The fullness of his blessing encompasseth our way; The fullness of his promises crowns every brightening day; The fullness of his glory is beaming from above, While more and more we realize the fullness of his love.
“From glory unto glory!” Though tribulation fall, It cannot touch our treasure, when Christ is all in all! Whatever lies before us, there can be naught to fear; For what are pain and sorrow when Jesus Christ is near?
“From glory unto glory!” Oh, marvels of the word! “With open face beholding the glory of the Lord,” We, even we (Oh! wondrous grace!) “are changed into the same,” The image of our Saviour, to glorify his name.
Abiding in his presence, and walking in the light, And seeking to “do always what is pleasing in his sight,” We look to him to keep us “all glorious within,” Because “the blood of Jesus Christ is cleansing from all sin.”
The things behind forgetting, we only gaze before, “From glory unto glory!” that “shineth more and more,” Because our Lord hath said it, that such shall be our way, (Oh! splendor of the promise!) “unto the perfect day.”
Oh! ye who seek the Saviour, look up in faith and love, Come up into the sunshine, so bright and warm above! No longer tread the valley, but clinging to his hand, Ascend the shining summits, and view the glorious land.
Our harp-notes should be sweeter, our trumpet-tones more clear, Our anthems ring so grandly, that all the world must hear! Oh! royal be our music, for who hath cause to sing Like the chorus of redeemed ones, the children of the King!
Oh! let our adorations for all that he hath done Peal out beyond the stars of God, while voice and life are one! And let our consecration be real, deep, and true; Oh, even now, our hearts shall bow, and joyful vows renew!
“In full and glad surrender we give ourselves to Thee, Thine utterly, and only, and evermore to be! O Son of God who lovest us, we will be thine alone, And all we are, and all we have, shall henceforth be thine own!”
Now onward! ever onward, “from strength to strength” we go, While “grace for grace” abundantly shall from His fullness flow, To glory’s full fruition, from glory’s foretaste here, Until His Very Presence crown our happiest New Year!
—Frances Ridley Havergal.
Continue reading: GROSS NEGLECT AND ILL TREATMENT OF SISTER MATTIE