Earlier text: General ArticlesThoughts on Daniel.
By Uriah Smith
CHAPTER XII.—CLOSING SCENES.
VERSE 8. And I heard, but I understood not; then said I, O my Lord, what shall be the end of these things? 9. And he said, Go thy way, Daniel; for the words are closed up and sealed till the time of the end. 10. 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. How forcibly are we reminded, by Daniel's solicitude to understand fully all that had been shown him, of Peter's words where he speaks of the prophets inquiring and searching diligently to understand the predictions concerning the sufferings of Christ and the glory that should follow; and also of the fact that not unto themselves but unto us they did minister. How little were some of the prophets permitted to understand of what they wrote! But they did not therefore refuse to write. If God required it, they knew that in due time he would see that his people derived from their writings all the benefit that he intended. So the language here used to Daniel, was the same as telling him that when the right time should come, the wise would understand the meaning of what he had written, and be profited thereby. The time of the end was the time in which the Spirit of God was to break the seal from off this book; and consequently this was the time during which the wise should understand, while the wicked, lost to all sense of the value of eternal truth, with hearts callous and hardened in sin, would grow continually more wicked and more blind. None of the wicked understand. The efforts of the wise to understand, they call folly and presumption, and ask, in sneering mockery, Where is the promise of His coming? And should the question be raised, Of what time and what generation speaketh the prophet this? the solemn answer would be, Of the present time, and of the generation now before us. This language of the prophet is now receiving a most striking fulfillment. The phraseology of verse 10 seems at first sight to be rather peculiar: "Many shall be purified, and made white, and tried." How, it may be asked, can they be made white, and then tried (as the language would seem to imply), when it is by being tried that they are purified and made white? Answer: The language doubtless describes a process which is many times repeated in the experience of those who, during this time, are being made ready for the coming and kingdom of the Lord. They are purified and made white to a certain degree, and in comparison with their former condition. Then they are tried. Greater tests are brought to bear upon them. If they endure these, the work of purification is thus carried on to a still deeper degree—the process of being made white is made to reach a still higher stage. And having reached this state, they are tried again, resulting in their being still further purified and made white; and thus the process goes on till characters are developed which will stand the test of the great day, and a place is reached beyond which there is no need of further trial. VERSE 11. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. We here have a new prophetic period introduced, namely, 1290 prophetic days, which would denote the same number of literal years. From the reading of the text, some have inferred (though the inference is not a necessary one) that this period begins with the setting up of the abomination of desolation, or the papal power, in 538, and consequently extends to 1828. But while we find nothing in that year to mark its termination, we do find evidence in the margin that it begins before the setting up of the papal abomination. The margin reads, "To set up the abomination, etc." With this reading the text would stand thus: "And from the time that the daily sacrifice shall be taken away, to set up [or, in order to set up] the abomination that maketh desolate, there shall be a thousand two hundred and ninety days." The daily has already been shown to be, not the daily sacrifice of the Jews, but the daily or continual abomination, that is, paganism. See on chap. 8:13. This had to be taken away to prepare the way for the papacy. For the historical events showing how this was accomplished in 508, see on chap. 11:31. We are not told directly to what event these 1290 days reach; but inasmuch as their commencement is marked by a work which takes place to prepare the way for the setting up of the papacy, it would be most natural to conclude that their end would be marked by the cessation of papal supremacy. Counting back, then, 1290 years from 1798, we have the year 508, where it has been shown that paganism was taken away thirty years before the setting up of the papacy. This period is doubtless given to show the date of the taking away of the daily, and it is the only one which does this. The two periods, therefore, of 1290 and 1260 days, terminate together in 1798; the one beginning in 538, and the other in 508, thirty years previous. VERSE 12. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. 13. But go thou thy way till the end be; for thou shalt rest, and stand in thy lot at the end of the days. Still another prophetic period is here introduced; denoting 1335 years. The testimony concerning this period, like that which pertains to the 1290 years, is very meager. Can we tell when this period begins and ends? The only clue we have to the solution of this question, is the fact that it is spoken of in immediate connection with the 1290 years, which commenced, as shown above, in 508. From that point there shall be, says the prophet, 1290 days. And the very next sentence reads, Blessed is he that waiteth and cometh to the 1335 days. From what point? From the same, undoubtedly, as that from which the 1290 date, namely, 508. Unless they are to be reckoned from this point, it is impossible to locate them, and they must be excepted from the prophecy of Daniel, when we apply to it the words of Christ, "Whoso readeth let him understand." Matt. 24:15. From this point they would extend to 1843; for 1335 added to 508, make 1843. Commencing in the spring of the former year, they ended in the spring of the latter. But how can it be that they have ended, it may be asked, since at the end of these days Daniel stands in his lot, which is his resurrection from the dead? This question is founded on a misapprehension in two respects; First, that the days at the end of which Daniel stands in his lot, are the 1335 days; which we think is a mistake; secondly, that the standing of Daniel in his lot, is his resurrection; which also cannot be shown. The only thing promised at the end of the 1335 days, is a blessing unto those who wait and come to it; that is, those who are living at that time. What is this blessing? Looking at the year 1843, when these years expired, what do we behold? We see a remarkable fulfilment of prophecy in the great proclamation of the second coming of Christ. Forty-five years before this, the time of the end commenced, the book was unsealed, and light began to increase. About the year 1843, there was a grand culmination of all the light that had been shed on prophetic subjects up to that time. The proclamation went forth in power. The new and stirring doctrine of the setting up of the kingdom of God, shook the world. New life was imparted to the true disciples of Christ. The unbelieving were condemned, the churches were tested, and a spirit of revival was awakened which has no parallel in modern times. Was this the blessing? Listen to the Saviour's words: "Blessed are your eyes," said he to his disciples, "for they see; and your ears, for they hear." Matt. 13:16. And again he told his followers that prophets and kings had desired to see the things which they saw, and had not seen them. But "blessed," said he to them, "are the eyes which see the things which ye see." Luke 10:23, 24. If a new and glorious truth was a blessing in the days of Christ to those who received it, why not equally so in A. D. 1843? It may be objected that those who engaged in this movement were disappointed in their expectations; so were the disciples of Christ at his first advent, in a tenfold degree. They shouted before him as he rode into Jerusalem, expecting that he would then take the kingdom; but the only throne to which he then went was the cross, and instead of being hailed as king, in a royal palace, he was laid a lifeless form in Joseph's new sepulcher. Nevertheless, they were blessed in receiving the truths they had heard. It may be objected further that this was not a sufficient blessing to be marked by a prophetic period. Why not, since the period in which it was to occur, namely, the time of the end, is introduced by a prophetic period, since our Lord in verse 14 of his great prophecy of Matt. 24, makes a special announcement of this movement, and since it is still further set forth in Rev. 14:6, 7, under the symbol of an angel flying through mid heaven with a special announcement of the everlasting gospel to the inhabitants of the earth? Surely the Bible gives great prominence to this movement. We do not half realize its blessedness and importance. Two more questions remain to be briefly noticed: 1. What days are referred to in verse 13? 2. What is meant by Daniel's standing in his lot? Those who claim that the days are the 1335, are led to that application by looking back no further than to the preceding verse, where the 1335 days are mentioned; whereas in making an application of these days so indefinitely introduced, we think the whole scope of the prophecy should be taken in from chap. 8. Chapters 9, 10, 11, and 12, are clearly a continuation and explanation of the vision of chapter 8; so that we may say that in the vision of chapter 8, as carried out and explained, there are four prophetic periods; namely the, 2300, 1260, 1290, and 1335 days. The first is the principal and longest period; the others are but intermediate parts and subdivisions of this. Now when the angel tells Daniel, at the conclusion of his instructions, that he shall stand in his lot at the end of the days, without specifying which period was meant, would not Daniel's mind naturally turn to the principal and longest period, the 2300 days, rather than to any of its subdivisions? If this is so, the 2300 are the days intended. The reading of the Septuagint seems to look very plainly in this direction; "But go thy way and rest; for there are yet days and seasons to the full accomplishment [of these things]; and thou shalt stand in thy lot at the end of the days." This certainly carries the mind back to the long period contained in the first vision, in relation to which these subsequent instructions were given. The 2300 days, as has been already shown, terminated in 1844, and brought us to the cleansing of the sanctuary. How did Daniel at that time stand in his lot? Answer. In the person of his Advocate, our great High Priest, as he presents the cases of the righteous for acceptance to his Father. The word here translated lot, does not mean a piece of real estate, a lot of land, but the decisions of chance, or the determinations of Providence. At the end of the days, the lot, so to speak, was to be cast. In other words, a determination was to be made in reference to those who should be accounted worthy of a possession in the heavenly inheritance. And when Daniel's case comes up for examination, he is found righteous, stands in his lot, is assigned a place in the heavenly Canaan. Does not the language of the psalmist have reference to this time, when he says, Ps. 1:5, "The ungodly shall not stand in the Judgment?" When Israel were about to enter into the promised land, the lot was cast, and the possession of each tribe was thus assigned it. Each tribe thus stood in its lot, long before it entered upon the actual possession of the land. The time of the cleansing of the sanctuary corresponds to this period in Israel's history. We now stand upon the borders of the heavenly Canaan, and decisions are being made, assigning to some a place in the eternal kingdom, and barring others forever therefrom. In the decision of his case, Daniel's portion in the celestial inheritance will be made sure to him. And with him all the faithful will also stand. And when this devoted servant of God, who filled up a long life with the noblest deeds of service to his Maker, though cumbered with the weightiest cares of this life, shall enter upon his reward for well-doing, we too may enter with him into rest, behold his rapture, and share his joy. We draw these Thoughts on Daniel to a close with the remark that it has been with no small degree of satisfaction that we have spent what time and study we have on this wonderful prophecy, and in contemplating the character of this most beloved of men, and most illustrious of prophets. God is no respecter of persons; and a reproduction of Daniel's character will secure the favor of God, as signally even now. Let us emulate his virtues, that we, like him, may have the approbation of God while here, and dwell amid the creations of his infinite glory in the long hereafter. JUSTICE consists in doing no injury; decency, in giving no offense.—Cicero. Bible Revision.
By James White
Agapaō and Phileō are both rendered to love in the old version, and this was, perhaps unavoidable, inasmuch as there is no English word which would express the lesser degree of love which is represented by the latter. And ordinarily this would not much affect the sense; yet in John 21 : 15-17, where both words are used with evident distinction of meaning, it is to be regretted that this distinction has not in some way been developed; because not only does the English reader lose the very interesting character of the colloquy between Jesus and Peter, but receive a false impression in regard to it. Most if not all who read the translation would conclude that Peter was grieved because Jesus had repeated the same question, "Lovest thou me?" the third time, and think that though its repetition might have been dispensed with, yet there was but little occasion in that circumstance for Peter's grief; especially as, on his answering in the affirmative, Jesus had give him an impressive charge to attend to the pastoral office in tending and feeding his flock. But the facts in the case are that Jesus did not ask the same question three times, but each time a different question with important variations; and Peter did not give an answer fully corresponding to either of the questions but the last. This is very conspicuous in the original, wherein the first question is, Agapas ne pleon toutōn? "Lovest thou me more than these?" that is more than your fellow disciples do? Peter had on a former occasion said, "Though all shall be offended in thee I will never be offended." And had learned by sad experience under trial how vain was his boast. Hence he answered with humble diffidence, Nai, Kurie, su oidias, oti philōse, "yea, Lord, thou knowest that I love thee," using the word of lesser degree, as better adapted to his sense of propriety. And appealing to Jesus that he made no vain boast, he did not now claim to love Jesus more than his fellow disciples; but by the use of philō, it seemed that he durst scarcely say that he loved him as much as they. The second time Jesus said to him. Agapas me? "Dost thou love me?" using the word expressive of the highest degree of love, but dropping the comparison, "more than these." Peter's answer is just the same. The remembrance of his having denied Jesus in the High Priest's palace made him diffident of advancing a higher claim than that of philō se. The third time Jesus said to him, not agapas me? but phileis me? as if questioning the lesser degree of love which Peter had twice earnestly and fervently expressed. It was this that grieved Peter. This made his heart throb and his tears start. It was because the third time Jesus said phileis instead of agapas; because of the implied doubt of the love of which Peter was fully conscious; and yet the grieved heart does not recoil from the question, but in a more intense manner affirms his affection. "Lord thou knowest all things, thou knowest that I love thee," philō se. The revisers, in the margin say "Love in these places represents two Greek words." But while that may beget uncertainty as to the correctness of the translation, it affords no help to the true meaning. It is locked up in the original. The two Greek words are not exact synonyms, and in this place the difference ought by all means to be expressed in the translation, though requiring circumlocution to do so, as I have ardent friendship for thee.—J. G. W., in Prophetic Times. Encouragement for Sunday-School Workers
By Gospel Teacher
LET not the meek and lowly superintendent or teacher be utterly cast down and discouraged while listening to the "burning words" depicting the proper way to conduct a Sunday-school, or the requisite qualifications of a Sunday-school worker. None fall farther below their models in actual practice than many of these eloquent speakers and essayists themselves. In the church there is a diversity of gifts; some have the ability to organize, some to superintend, some to teach, and some have only the "gift of gab."—Gospel Teacher. Fretting Destroys Home Peace
Most men call fretting a minor fault, a foible, and not a vice. There is no vice except drunkenness, which can so utterly destroy the peace and the happiness of a home. Determination Makes the Man
By Emerson
He only is a well-made man who has a good determination.—Emerson. Questions.
By Ellet Joseph Waggoner
"In the parable of the marriage of the king's son, Matt. 22:2-13, there were a few questions that the Sabbath-school would like to have answered.
"1. Who is meant by the king in this parable?
"2. When and how does the king come in to see the guests?
"3. Is this the same marriage supper as that mentioned in Rev. 19:9? J. M. B." In the study of every parable we must bear in mind that no single illustration can meet every particular of the thing illustrated. We find many parables illustrative of the kingdom of Heaven; if one parable could cover the whole ground, the others would be unnecessary. Again, when no explanation of the different points of the parable is given, we should be cautious in regard to our interpretation. In the parable of the tares, Matt. 13, the meaning of every point is given, and there can be no doubt; but in regard to the exact meaning of every particular of the parable under consideration, we should not be too positive. It seems very evident that the marriage supper in Rev. 19:9 is the same as the one referred to in the parable. That takes place when the saints are taken to the holy city, the New Jerusalem. This is the time to which Christ referred at the last supper, when he said: "But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father's kingdom." Matt. 26:29. The parable, however, covers all that period of time which is occupied in bidding the guests, the preparation of the supper, and calling those who had been bidden. It includes not merely the supper itself, but also the privileges of the gospel, which serve to prepare for the supper. This time commenced when the plan of salvation was first made known to man. We are then shut up to the conclusion that God the Father is represented by the king, and the son is Jesus Christ. Revelation 19:7 states that it is "the marriage of the Lamb." Without any positive evidence, it would seem that the first call was given by John the Baptist, when he came preaching, "Repent ye; for the kingdom of Heaven is at hand." The bidding had been done previously by the prophets. The second call, then, must have been given by Christ and his associates, the twelve and the seventy. Both these calls were to the Jews. When they rejected these, and "spitefully entreated" the messengers, their doom was pronounced: "Behold your house is left unto you desolate." In Luke 19:41-44 the destruction of Jerusalem is foretold, and the reason is given: "Because thou knewest not the time of thy visitation." The parable says: "They which were bidden were not worthy." The Jews, as a nation, were then rejected, and their city was virtually destroyed. The last call commenced when the apostles turned to the Gentiles, and is now being given to "every nation, and kindred, and tongue, and people." This call brings in many, both "bad and good." Matt. 7:21-23. But there must be at some time a separation, for none can enter in to the marriage save those who have on the wedding garment—righteousness. This is done in the Investigative Judgment. The record of each professor's life is examined to see who is worthy to be taken into the kingdom when Christ comes. Thus the king comes in to see the guests. This part of the parable corresponds to the parable in Matt. 13:47-50. Weak Judgment, Strong Prejudice
WHEN the judgment is weak the prejudice is strong. THE YOUTH'S INSTRUCTOR
By Editor
AN ILLUSTRATED WEEKLY PAPER FOR YOUTH AND CHILDREN, DEVOTED TO MORAL, MENTAL, AND RELIGIOUS CULTURE.
This paper is not devoted to insipid stories and religious fiction, but is filled with a great variety of that kind of reading which tends to the healthful development of the youthful mind. Its pages are made bright by the choicest illustrative pictures, and its columns are always full of useful information. As a Sabbath-school and Lesson paper, it is suited to the wants of scholars and teachers, and is calculated to increase the interest of all who read it, in thorough Bible study. The Sabbath-school Department contains two series of lessons, one for children and one for youth. SUBSCRIPTION PRICE, 75 CENTS A YEAR. All new subscribers paying the above price will receive the "Child's Poems" as a premium without extra charge. TERMS TO CLUBS, PAID IN ADVANCE. Price per Copy, Post-paid.
5 to 10 copies..............................60 cents a year.
10 copies and upward ...........................50 cents a year. Subscription for 5 to 10 copies will be taken for six months. Larger clubs may be paid for quarterly. Address YOUTH'S INSTRUCTOR, Battle Creek, Mich.
Or SIGNS OF THE TIMES, Oakland, Cal. VALUABLE BOOKS FOR BIBLE STUDENTS.
SACRED GEOGRAPHY AND ANTIQUITIES.
WITH maps and illustrations, by Rev. E. P. Barrows, D. D. The investigations of missionaries and explorers during the last century have thrown a flood of light on many points once involved in obscurity, and it is the aim of this book to condense and put into methodical form what has thus been collected. 685 pp. $2.25. BIBLE GEOGRAPHY. HAND-BOOK OF
Containing the name, pronunciation and meaning of every place, nation, and tribe mentioned in both the Canonical and Apocrypha Scriptures. By Rev. Geo. H. Whitney, A. M. Illustrated by one hundred engravings and forty maps and plans. 12 mo. 400 pp. $2.50. BIBLE MANNERS AND CUSTOMS. HAND-BOOK OF
Containing descriptions of the ancient manners and customs mentioned in the Bible, and explaining over three thousand Scripture Texts. By Jas. M. Freeman, D. D. Illustrated by 168 engravings, and accompanied by an Analytical Index, a Textual Index, and a Topical Index. 12 mo. 515 pp. $2.50. THE WORLD'S PROGRESS, A DICTIONARY OF DATES.
Being a Chronological and Alphabetical Record of all essential facts in the progress of society, from the creation of the world to the present time, with chart. By T. B. Perkins. Octavo size. 1,020 pp. $3.00. SMITH'S NEW TESTAMENT HISTORY.
This work gives the connection between the Old and New Testament History, the relation of the Holy Land to the surrounding nations, a full account of the political and religious life of each separate section of the Jewish nation, and a clear and harmonized account of the Gospel and Apostolic History. 12 mo. 780 pp. $1.75. LIFE AND EPISTLES OF ST. PAUL,
By Conybeare and Howson, giving a living picture of St. Paul and the circumstances by which he was surrounded. Illustrated with maps and engravings. 764 pp. $1.50. THE LIFE AND WORDS OF CHRIST.
By Cunningham Geikie, D. D., with marginal references to the Scriptures, notes and index. Two volumes complete in one book. Printed in pica type, octavo size. 1,260 pp. $1.75. We have just received the following commendation of this work from an earnest Christian worker in Maine :— HAVING read Dr. Geikie's life and works of Christ, I find it more interesting the farther I read; and when he introduces us to the trial and crucifixion of Jesus, one can almost imagine himself present to witness the cruel mockery, and the terrible scenes of Calvary. Although I am not prepared to indorse all that is said in the book, yet I think it the best I ever read of the kind. Address, SIGNS OF THE TIMES, Oakland, Cal. A BOOK FOR THE TIMES.
By Editor
The Religious Amendment to the Constitution: OR THE SABBATH, THE SUNDAY, THE CHANGE AND THE RESTITUTION.
THE object of the proposed Constitutional Amendment together with the authority for it, is fully canvassed. The views of the leaders of the parties both for and against the Amendment are fairly given in this book. The present agitation of the Sunday Law makes this book especially interesting and instructive at this time. Bound in cloth, 380 pp. Price, $1.00. Address, SIGNS OF THE TIMES, Oakland, Cal. A MINE OF INFORMATION.
By John Nevins Andrews
History of the Sabbath and First Day of the Week
THE Bible record of the Sabbath; the secular history concerning it; the successive steps by which the change to the first day was made; and the work of restoration, are given in detail. Concerning the Sabbath is commented on at length; and the COMPLETE TESTIMONY OF THE FATHERS
In regard to the Sabbath and first day is given. The comparative merits of the seventh and the first day Sabbaths are fully shown. A copious index enables the reader to find the comments on any text, or the statement of any historian. Should be read by everybody. 528 pp. Price, $1.25.
Address, SIGNS OF THE TIMES, Oakland, Cal. The California Christian Advocate’s Attack
By Editor
It has ever been a pleasure to us to keep on the most friendly terms with our cotemporaries, especially of the religious press. If any of them have so far lost sight of their duties or of the dignity which becomes their position, as has been the case in a few instances, to treat us ill, we have not returned such treatment to them, but have been uniformly courteous, even to those who did not seem to be able to appreciate it. We regret that it is true that the California Christian Advocate, the organ of the Methodist Episcopal Church on this coast, has been the most faulty in this respect, admitting to its columns statements concerning the Seventh-day Adventists uncourteous and unfounded in fact; manifesting anything but the spirit of that Christianity which it so largely professes. A recent number of that paper says:— "Seventh-day Adventism, it is believed, is about as materialistic and superficial a form of error as has crept into the church since the days of the apostles. The propagators of that ism would compass sea and land to make proselytes. They creep into men's houses to lead astray the silly. Their perverts, when made, are left in utter destitution of the aids which are necessary in securing growth in grace and in spirituality." The above are only a part of the unjust and bitter words which it uses in reference to us. And it proceeds to inform its readers that they can procure a little book which will give them all the information they need upon the Sabbath question, to be used "as an antidote for the poison which is administered in large doses by numerous quacks in many sections of the country." 1. Dr. Benson, the former editor of the Advocate, put forth the same charge in his book, that our churches were left without aids to Christian work and Christian growth. Our reply to him is our reply to Dr. Crary also:— "People in California are well aware that the Seventh-day Adventists are thoroughly organized, having a Conference in this State, and other State Conferences, and a General Conference; also General and State Missionary Societies; the General Conference having the oversight of foreign missions. Our churches are regularly organized, with local elders, deacons, and clerks, maintaining their Sabbath-schools and temperance organizations. Our Conferences have Executive Committees, who take oversight of the work during the year within their respective bounds. Our ordained ministers are all evangelists, not being located, except a few who act as editors of our periodicals. While the ministers visit the churches to look after their welfare, the churches are taught to be working bodies, and not to look to the preacher as the sole source of their life and strength. Our houses of worship are not closed in the absence of a preacher, as is generally the case in other denominations. We do not intend to have them preached to death, as the editor of the Louisville Recorder says is largely the case in these days. Rejoicing in the precious truth which they have received, and the 'blessed hope' (Titus 2:11-14) which they have imbibed, they willingly forego the pleasure of having settled pastors, outside of their local elders, that the truth may be carried to others who are yet in darkness. We are certain that no other body of Christians of equal numbers do so much missionary work, or afford so much Bible instruction in their Sabbath-schools. If there is any body of Christians in the land to whom the doctor's querulous remarks will not apply, it is the Seventh-day Adventists." We would remind the editor of the Advocate that a Sunday attendance, where fashion and folly go out to present themselves, to listen to popular essays misnamed sermons, and to operatic music, is no indication of the strength and vitality of a church. These are shown at the weekly prayer-meeting, in missionary work, in every-day, self-denying, Christian life. 2. Two little books have been advertised and recommended by the Advocate, both of them opposed to the Sabbath of the Lord God, both of them decidedly antinomian in their tendency, both striking at the very life of the fourth commandment. One by Dr. Benson, which we reviewed at the time of its publication, the review running through eight numbers of the SIGNS OF THE TIMES. A correspondent from Missouri requested us to publish the review in a pamphlet for general circulation, as furnishing a complete reply to Dr. Benson's many assumptions. But we refused to do it, on the ground that his book was not worthy of so much labor and expense, as it was not likely to exert any great influence. We think so still. But if we could be brought to believe that his work was considered by Methodists generally as conclusive as the editor of the Advocate affects to consider it, we would publish the review in a pamphlet. In view of its leaning toward antinomianism, we have been surprised to see that book indorsed by Dr. Briggs. We cannot bring ourselves to believe that Dr. Briggs would willingly lend his influence to antinomian teaching, though we know that the tendency of the denomination is in that direction, much as it is opposed to the Methodist Standards. We do not affirm that it was indorsed by him, but the book states that it "was read before the San Francisco Preachers' Meeting, Dr. M. C. Briggs presiding." It is quite possible that, in the reading of it before the meeting, where it was desired to have Dr. Benson's conclusions proved to be true, the antinomianism of the method was not noticed. But no one can read it with care and not perceive it. We would like to see how any one could defend Dr. Benson's book and prove that the fourth commandment is binding at the same time. Our review was published about the time that Dr. Benson was superseded on the Advocate by Dr. Crary. Perhaps the latter never read it or saw it. If he did he cannot deny that it was shown that the pretended arguments of Dr. B. were shown to be no arguments at all; nothing more than groundless assertions. Or, if he denies it, we would be pleased to see him attempt to turn aside the force of our reasonings therein. He would find that he had a more difficult task to perform than that of saying unkind things. These can be uttered without a reason, as the editor of the Advocate has fully demonstrated. He would then learn that to meet a well-founded Scripture argument is quite different from passionately appealing to blind prejudice. The other little book which was recommended by the Advocate was written by a Mr. Armstrong of the Genessee Conference. His strongest effort was put forth to show that the Sabbath of Ex. 16 was a new institution, made when the manna first fell, and given to and for the Jews alone. Dr. Benson took the same position. No theory can be more inconsistent with the plain declarations of the Scriptures than this. But Mr. Armstrong assumed to give this all the force of a demonstration of an argument based on the reading of the Hebrew text. We have known others to take the same position, but none to make such reckless statements as Mr. Armstrong did. His work was indorsed in an Introduction by a Doctor of Divinity, and published by the Methodist Book Houses, and, as before stated, recommended by the California Advocate. This part of Mr. Armstrong's book we reviewed at some length, as this was the ground work on which he based all the rest. On this we made the following points:— - His arguments contradicted the facts occurring at the time covered by Ex. 16 and subsequent chapters, as well as those referred to in the fourth commandment.
- His conclusions on the reading of the Hebrew are in conflict with all Hebrew Grammarians.
- He misrepresented the Hebrew text both in Ex. 16 and 20, in order to make it appear that he was correct in his argument against the Sabbath commanded to Israel.
- He was contradicted in his conclusions by such authorities as Dr. Clarke and Dr. Scott.
We then appealed to the Methodists, and to the editor of the Advocate specially, because we supposed he was a competent scholar and would feel an honest interest in the issue, to point out the error or errors which our strictures contained, if they contained any. We appealed to them for the honor of their large and influential denomination, to defend the book they were publishing and recommending from these serious charges, or to withdraw it from the market. No defense was ever attempted. We know that they cannot defend it. It bears every appearance of a rank deception on the part of the writer. For, (1) If he was ignorant of Hebrew it was a deception to profess to understand it, and so impose grave errors upon his readers. (2) If he was not ignorant he could but know that he was misrepresenting the original when he stated that a certain substantive in a certain verse has not the article while in fact it has the article; it was a deception practiced upon his readers to draw a conclusion in his argument from this false statement, because he knew that comparatively few of them had the ability to detect his erroneous reading of the Hebrew. No excuse can be framed for this course of Mr. Armstrong. We have queried, To which of these little books does the editor of the Advocate now refer? That paper has indorsed them both. We have convicted them both of serious errors. Both of them strike at the very life of the fourth commandment, and through that at the Decalogue itself. See James 2:9-11. Are the public to understand that in these flings at the Seventh-day Adventists the editor of the Advocate has done the best he could under the circumstances? We remember the story of a boy who, when beaten in a combat, comforted himself with the remark that if he could not whip his antagonist he could make faces at him. In his dilemma the editor may find it quite comforting to "make faces" at the Seventh-day Adventists; but there are thousands of intelligent and conscientious readers in the land who will inquire why he pursues such a course—why he condescends to throw mud if he has any more substantial missiles at hand. All who have observed his course will bear him witness that if he has not brought more effective weapons to bear against our position it is not for lack of a disposition; it is because he has no better than he has used at command. Our literature is being circulated very extensively. The reading public—all who are divested of party prejudice—are willing to accord to us, not only honesty of purpose, but, a Scripture foundation which enables us "to give an answer to every man that asketh" us "a reason of the hope that is in" us. 1 Peter 3:15. It has been well said that "They who have the truth can afford to be fair." We thank God that, in proclaiming and defending the warning message which contains "the commandments of God and the faith of Jesus," Rev. 14:9-12, we are not left to the necessity of slurring those who exercise their privilege of differing from us, or treating them with discourtesy when we are called upon to meet their arguments. It is our desire and determination to "live peaceably with all men." We have no personal grievance to state; no personal feelings to gratify. We speak for the honor of the truth of God's word, and for the benefit of those who are in danger of being misled by strong expressions which, because they are set in strong terms, they may suppose have a foundation in fact.