p. 126 | Review and Herald, Vol. 23, No. 16. (3/15/1864)

Numerical Legerdemain.

By Editor

In Review No. 5, present volume, we gave an article entitled, "Confusion on the Prophetic Periods," in which we offered some criticisms upon the position of W. H. Hacking, of Listowell, C. W., who claims that the period of 2300 days should be 2400, and that they commence B. C. 536, and end in A. D. 1866. This article, it seems, has thrown Mr. H. into no small degree of perturbation, and he comes out with quite a nervous reply in the Millennial Harbinger of Feb. 10, 1864.

It is not particularly agreeable to disturb any man's equilibrium; but when we see such a position as that the 2300 days should read 2400, endeavoring to run the blockade of truth, we should be recreant to duty, did we not pursue, and overhaul such contraband, not to say piratical, craft.

We styled his attempt to make 2400 years extend from B. C. 536 into the year 1866, where he places their termination, a piece of "numerical legerdemain," or sleight of hand. On a review of his subject we see no cause to change our opinion. He endeavors by an adroit statement of the case, to carry the impression that the reckoning is all right. He may have deceived himself into that belief; but even in that case, it would be no less a piece of legerdemain. He states the case thus: "B. C. 536 is only 535 whole years; so 1866 only makes the cardinal number 1865, added together make 2400." True 535 and 1865 added together make 2400; that is, if the period commenced on the first day of 535 B. C., it would end on the last day of 1865. But if they commence on B. C. 536, as he claims, then he has 535 whole years and a fraction over, before Christ, and consequently they must end somewhere in A. D. 1865, not in 1866, as he would fain have us believe. Thus, suppose the period to commence in the middle of the year B. C. 536, then we have $535\frac{1}{2}$ years before Christ, requiring only $1864\frac{1}{2}$ years this side of the cross to make 2400, bringing their termination in the middle of the year 1865. So of any other point in the year B. C. 536. At whatever point in that year they commenced, they would end in a corresponding point in the year 1865, not 1866. It requires no great proficiency in figures to see this. Yet he takes great exception to our calling this, numerical legerdemain, and accuses us of doing the same thing in reckoning the 2300 days. He says, "He cast his eye upon the foot-note and discerns a 'piece of numerical legerdemain,' to 'prolong the days;' but he seems to have forgotten that he himself had just availed himself of a portion of this same piece of legerdemain in extending the 2300 from B. C. 457 to 1844." If our friend thinks we reckon this period after his manner of computation, his discernment certainly is not to be envied. Let us try it. According to his rule we should have to reckon the 2300 days thus: "B. C. 457 is only 456 whole years; so 1844 only makes the cardinal number 1843, added together make 2299," instead of 2300! We respectfully decline the charge of any such bungling.

But he goes still further in his efforts to enlighten us on this point, and says:

"Probably I can explain to his satisfaction this 'legerdemain' by the following diagram:

| 4 | 3 | 2 | 1 . † . 1 | 2 | 3 | 4 |

"Let the space between each particular line represent a year. Now count the spaces and he will find only six; but if we add the two extreme figures together we have eight."

This is a wonderful display, truly. He says, "Let the space between each particular [he probably meant each perpendicular] line represent a year." Then why does he not put his figures in the spaces, where they belong, and not down under the divisions of the years? It is the years that want to be numbered, not the dividing lines between the years. We therefore

beg leave to put his diagram into correct shape as follows:

| 4 | 3 | 2 | 1 † 1 | 2 | 3 | 4 |

Now count the spaces, and we have eight; add the extreme figures together, and we also have eight. Four years before Christ, and four years after, make eight years. But if we have a period of eight years that we wish to end somewhere in the fourth year after Christ, we must commence it, not in the fourth year before Christ, but somewhere in the fifth. We are vastly more surprised at his diagram than at his original reckoning. They are both either numerical legerdemain, or numerical nonsense.

He speaks of our evidence "of the termination of the vision in 1844." We said nothing about the termination of the vision in 1844. The vision does not terminate till the sanctuary is cleansed, which occupies a space of time, and the little horn is broken without hand. The termination of the vision, and the termination of the prophetic period contained in the vision are two things. The latter was only to extend to the commencement of the work called the cleansing of the sanctuary, and did expire, as has been frequently shown, in 1844.

Having thus misstated our position, he comments upon it as follows:

"Well, this is a most astonishing announcement, truly. We are left, now, to choose which of the two alternatives to accept; either that the word of God has entirely failed, or that the sanctuary has been cleansed; God's indignation ceased in the destruction of his enemies; the little horn broken, and we in blissful ignorance of these stupendous events ever since 1844; to say nothing of the coming of the Lord to accomplish this great work. He must admit that these events mark the termination of the 'time appointed.'"

We admit no such thing; and we challenge the world to show that either the destruction of God's enemies, or the breaking of the little horn, or the coming of the Lord, or any event subsequent thereto, is the cleansing of the sanctuary, or that any of these events mark the termination of the 2300 days. For a full discussion of these points, we refer candid inquirers after the truth (and it is for the benefit of such that this article is principally designed), to works published at this Office.

But our friend grows still more irritable over our mention of his erroneous quotation from the Greek, and says:

"In reference to the seven 'glaring errors in quoting from the Greek,' let it suffice to say that they are simply typographical, and he knows it. If he knows anything, he should know that it is impossible to represent all the Greek characters and aspirates with our alphabet. The aspirates being of no importance, I generally omit the letter H., as it is but a poor substitute for the guttural sound of the Greek. The fifth and tenth words have been mangled by Typo, and the omission and misplacing of the aspirates constitute the 'glaring errors,' all of which having nothing to do with argument, are dragged in for the sole purpose of ousting contempt upon my effort to harmonize the vision with historical facts, and to insinuate ignorance and incompetency on my part."

In the above Mr. H. gives us credit for knowing far more than we claim to know. We were by no means certain that the errors referred to were merely typographical, especially since he requested his article copied into the Gospel Banner, and in that reprint made no correction of those errors. And as to its being "impossible to represent all the Greek characters and aspirates with our alphabet," we can only say that we have felt to place implicit confidence in this respect in the authors of our Greek grammars, who have certainly professed to give in English letters, the exact equivalent of the Greek characters. And as to the letter h. being a poor substitute for the Greek aspirant, both Crosby and Sophocles state that it is represented in English by h, or corresponds to h, or in still stronger language, that the aspirate of the Greek, "in Latin and English, becomes h." And as to the aspirates being of no importance, they are certainly the only distinguishing marks between many Greek words, and just as necessary as the letter h is in our own language.

We showed in our former article that the Septuagint reading of 2400 was incorrect, yet Mr. H., against all evidence, persistently adheres to that reading. On this point he says:

"He next asserts that the number 'is simply a misprint, which has crept into the common version in this country.' To this I reply, that the copy I possess happens to be printed in London, England, and I ask him to produce a copy, printed in any country, that reads 2300. I am well aware that all the Hebrew copies extant read 2300, but in order to settle the question which of the two is a corruption, he must produce the original document."

We did not deny that there might be editions in England or Europe containing the same error as the editions in use in this country. So his flourish over London amounts to nothing. But we did give a statement from Mr. Begg, that the original manuscript in the Vatican from which these editions came, reads 2300 instead of 2400. Is he prepared to dispute this statement? If not, his demand on us for the original documents becomes as stupid as it is pompous. Mr. Begg further states that "of all the standard editions of the Septuagint, that alone from which ours are taken has this error." The evidence on this point, then, is this: 1. All the Hebrew copies read 2300. 2. The manuscript of the Septuagint, in the Vatican, read, 2300. 3. The principal standard editions of the Septuagint read 2300. 4. One edition of the Septuagint printed from the Vatican manuscript, departs from that manuscript and reads 2400 instead of 2300, showing it to be a mere typographical error; and 5. From that edition our copies of the Septuagint have come. What ground does this leave him for his erroneous reading? Not a particle; and no man would endeavor to bolster it up, except through the most dogged obstinacy in adhering to his preconceived notions.

He says again, "We know that our Saviour and his Apostles used and quoted from the Septuagint, and can it be supposed that they would thus countenance the use of a false and erroneous translation of the Prophets." Thus he endeavors to carry the idea that the Septuagint in the Saviour's time, and from its very begining contained this error; whereas the testimony of Dr. Begg shows that this error did not creep into the Septuagint till we come down to an edition printed from the Vatican manuscript, which itself reads 2300. It is thus shown how and when the reading of 2400 got into the Septuagint; yet Mr. H. would carry the impression in the minds of his readers that it existed in the copies used by Christ and his apostles. Here is legerdemain again.

"He continues: 'He accuses me of an 'effort to prolong the days,' by taking the 'benefit of that extra hundred days, with which he would be glad to stretch out the 2300 days.' Now I would ask him if he learned this glaring piece of dishonesty 'in the light of the sanctuary,' where he recommends me to go? If he has, I must beg to be excused from entering such a 'sanctuary.'"

The charge of dishonesty, especially of glaring dishonesty, is somewhat grave in its nature; but then, we always endeavor to take into consideration the pressure under which those labor who are betrayed into such hasty words, and are therefore prepared to make due allowance, and to take all such charges easily. But we fail to see the "dishonesty," and would inquire if he is not endeavoring to prolong the days, making them a hundred years longer than we have been wont to believe. Such certainly appeared to us to be the very object of his article.

He closes his remarks as follows:

"In conclusion, I would just inform him that I read Dr. Litch's Prophetic Expositor twenty years ago, but must confess that I have small faith in the expositions of a man whose calculations have utterly failed, and whose mind is yet darkened by Platonic philosophy; whose conceptions of things have so little to do with the Word, that he is still laboring under the Satanic delusion that the soul that sins shall not die."

We never knew that Dr. Litch published a "Prophetic Expositor." He did publish two volumes of "Prophetic Expositions," from one of which we have quoted. Our friend, it seems, read it twenty years ago; and if he had weighed the testimony and borne it in mind,

instead of losing sight of it for the past twenty years, we venture to say, he might have avoided some errors. But he objects to Dr. Litch on account of his present position; however, it is not the testimony of Dr. Litch that we have quoted, but only what Dr. L. quotes from Dr. Begg. Dr. Begg is the man, then, instead of Dr. Litch. Our friend manifests a singular faculty of mistaking the mark. But even if the testimony was Dr. Litch's, his objection to him is not good. It goes upon the assumption that if a person is in error on one point, he cannot have truth on any other; or, that if we are in error concerning the state of the dead and destiny of the wicked, we cannot have correct views of prophecy. We fail to see any such connection between those doctrines. But have we not all been in error in times past concerning the nature and destiny of man? and because light on this subject has now come, shall we throw away all the truth that we have ever held on other subjects before? This would be singular, indeed.

We cannot close without alluding to the fact that our friend's English seems to be in almost as bad a predicament as his Greek. An example or two will suffice. He opens his article as follows:

"BRO. NEWMAN: I observe an editorial in the Advent Review of Dec. 29th, a marked copy of which has been sent to me, criticizing quite indignantly my last article on the numbers in Dan. viii, 14, and Dan. ix, 26. After having introduced the subject by a short exordium on the consequences of letting go the great 'anchor,' which great anchor he proceeds to inform us is the position established by Adventists in 1844, that the period is 2300 years in length, commenced B. C. 457, and ended A. D. 1844. QUERY: How does he make 457 and 1844 to foot up 2300 unless by such a 'piece of legerdemain' as he accuses me of? One would suppose that the two sums added together should make 2301."

The paragraph ending before the query, the reader will observe, makes no sense. The sense is not complete. The idea is not carried out. He starts off on a line of thought, and then loses it, and goes on to something else, leaving the first unfinished.

Again we read, "Aside from all other considerations, the simple fact of the present copies of Hebrew reading 2300, and those of the Septuagint 2400, the claims of accuracy are about equal. But when we take into consideration the stunning fact that the 2300 period has long since expired (even if we do commence with B. C. 457), and nothing whatever has transpired to mark the termination of the vision in 1844, that the shorter period will not cover it within 100 years; that 2300 will in no wise harmonize with other prophetic periods, and that the description given of the ram does not correspond with the facts of history obtaining at the time the 2300 years are supposed to commence."

Here again we come to a period, but the sentence is not finished, nor the sense complete. Perhaps these sentences were written by him all right, and perhaps his manuscript was carefully and legibly prepared, so that there could be no mistaking it, and perhaps this mangling has also been done by "typo;" and if all this is so, why, then, to say the least, Mr. H. is very unfortunate in his efforts at publication, and should either send his articles to offices where the errors of the "typo" are looked after a little more closely, or insist upon seeing a proof before they go to press. But if he is satisfied with this manner of putting the English language together, or deems it of "no importance," or from any other cause concludes to let it pass, as he appears to have done, no correction having yet appeared, and this article also having been copied into the Gospel Banner, then he would seem to have mistaken his calling in endeavoring to be a teacher through the medium of the press.

Life Through Christ.

By R. F. Cottrell

"And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up; that whosoever believeth in him should not perish, but have eternal life. For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." John iii, 14–16.

The object for which the Saviour came into the world, and for which he was lifted up upon the cross, was, that those who should believe in him should not perish, but have eternal life. Man's life has been forfeited by disobedience, and he was exposed to death, and that without a hope of a resurrection, but for the sacrificial death of the Lord Jesus Christ. But for this, man was hopelessly lost; for without the resurrection those that are fallen asleep are perished. Moses lifted up the brazen serpent in the wilderness to save those who had been bitten by the fiery flying serpents from literal death. The bite was fatal to life, unless they looked away to the brazen serpent, but looking to that, they lived. It was not to save them primarily from pain—it was not to save them from lingering illness, but from sudden death. Life was the object—that was the thing that was lost, but for the remedy.

Thus it is with all men. The sentence of death is out against us. But Christ gave his life a ransom for our lives. He has procured a resurrection of the dead, both of the just and the unjust; and those who believe will retain the life which he gives them—they shall never perish but have everlasting life. They shall not be hurt of the second death. But those who do not believe—those who reject or neglect so great salvation—will die a second time; because they will have lost a second probation. The first probation Adam lost, not only for himself, but for all his posterity. The first death all die in Adam, that is, in consequence of his transgression. But all, the just as well as the unjust, being redeemed from this, all have the privilege of a second probation, and may choose for themselves, individually, whether they will improve it and not perish, or neglect it and die the second death.

It was not the object of Christ's death, that immortal beings—beings that cannot die—might not endure eternal misery, but that those who believe might be saved from death and have eternal life. Had the Author of the Bible wished us to understand that man was an immortal being exposed to eternal torture, he certainly could have used language that would have clearly expressed the idea. He would not have been under the necessity of using terms, in every instance, that, instead of conveying the idea intended, convey the reverse, and, if taken literally, positively assert the mortality of man. It is unreasonable in the extreme to suppose that man is destined to exist eternally in happiness or misery, and yet in all the revelation of God to man this overwhelmingly important thought is not once plainly expressed; but that this doctrine of such vast, and to the wicked, terrible, consequences, is continually hid beneath figures of speech, which express a thought altogether different, and are the best words that could be chosen to assure the sinner that he has no eternal life abiding in him, but that the course he is pursuing is to end in a miserable death—an everlasting death—a death beyond which there is no resurrection. "A night which has no morn beyond it, and no star."

"God only hath immortality." He is the one fountain from which all life is derived. But he has given this prerogative to his Son, that he may give life to them that believe. "For as the Father hath life in himself; so hath he given to the Son to have life in himself; and hath given him authority to exercise judgment also, because he is the Son of man." John v, 26. Life, in the literal sense, is here intended; for he is speaking of the resurrection of the dead. In a preceding verse he says, "For as the Father raiseth up the dead, and quickeneth them, even so the Son quickeneth whom he will," and in a succeeding verse, "The hour is coming, in the which all that are in the graves shall hear his voice, and shall come forth." Hence it is not happiness, but life, which the Father hath in himself, and that he hath given to his Son, that he may give it to them that believe. He says, "I am the good Shepherd; the good Shepherd giveth his life for the sheep." Now if he did give, not merely his happiness, but his life itself, upon the cross, then it is life itself which he will give to his people. And to deny this, is to deny that Christ "died for our sins, according to the Scriptures." At his appearing he will give eternal life to his sheep. Then those that are not his sheep will not have eternal life, but will be condemned to the second death. "The wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord." Rom. vi, 23. Thus it is evident that those who do not obtain eternal life through faith in Jesus Christ, will not have it, but will perish—will die the second death—a death from which there is no resurrection. While the saints "put on incorruption" at the resurrection of the just, those who fail to secure an interest in Christ "shall utterly perish in their own corruption."

R. F. Cottrell.

Recent Labors.

By A. C. & D. T. Bourdeau

BRO. WHITE : Jan. 26 we started for Canada East to hold meetings with the scattered Sabbath-keepers in the townships. On our way to Canada, Wednesday evening, Jan. 27, we had an interesting interview with Bro. Steele's family, at Derby, Vt., and were glad to find them firm on the Sabbath, and desirous to learn more on all points of present truth. Bro. and sister S. greatly admire the wisdom with which the Review is conducted, and highly prize the weekly visits of this messenger of truth.

The 28th and 29th we visited Sabbath-keepers in Compton and Westbury, C. E., and on the Sabbath, the 30th, held a meeting in Eaton. Duty required that we should impress the minds of our hearers with the necessity of following a straight, onward course with the people of God, and of moving from principle, and not from those flights of feeling which almost invariably lead to fanaticism.

Feb. 1, drove to Melbourne, and visited the few friends there; but on account of a heavy snow-storm we could not go to Eli, as we had intended.

Sabbath and first-day, Feb. 6 and 7, held meetings at Westbury. We found the cause in a low condition, owing to fanaticism and other influences in the past, which had a tendency to dishearten those who desired to move on with the body. We tried to encourage the true friends of the cause, and told them not to judge of the future from the past, and that as a result of order among them they would soon see the cause prosper in Canada East.

The subject of organization was considered. Eight entered into church covenant together. An elder was ordained, and a clerk appointed, and we organized systematic benevolence, amounting to over $37 per year.

On first-day, contrary to the expectation of some, and to the encouragement of the church, the schoolhouse was filled with candid hearers, who gave good attention to the truths spoken, and purchased several dollars' worth of our works.

Feb. 20, attended a quarterly meeting at Berkshire, Vt. A goodly number of brethren and sisters were present. The Lord blessed in all the exercises, and four new ones spoke for the first time in our meetings, and expressed their desire to keep all the commandments.

Last Sabbath, met with the church at home. Bro. A. Stone was present, and gave two discourses from Num. xiv, 24, and 2 Tim. i, 7. Bro. S.'s testimony is appreciated in this section where he has been known nearly forty years as a preacher. We are now holding meetings in North Fairfield, preparatory to the meetings which will be held there by Brn. Loughborough and Pierce next Sabbath and first-day. Bro. Stone is with us.

A. C. & D. T. BOURDEAU.

West Enosburg, Vt.

Hope

HOPE.—I cannot remember a night so dark as to have hindered the approach of coming day, nor a storm so furious or dreadful as to prevent the return of warm sunshine and a cloudless sky.—John Brown.

Preaching to the People

By T. Rutherford

MANY preachers study their sermons without studying the people to whom they are to preach them. Hence their preaching, though good in the main, is not suited to the tastes and wants of their hearers. They either speak of things at a distance, or else in such a way that the people do not feel themselves much interested in what was delivered. Their words do not come home, do not reach the heart and conscience, but fail, like pointless arrows, short of the mark.—T. Rutherford.

Quarterly Meeting in Wis.

By WM. RUSSELL

BRO. WHITE: Our quarterly meeting has just closed, which we humbly trust has been one of much interest to all who attended. Although the notice was short, there was a goodly number present. The elements of vital piety have been working in the hearts of many here for some time. Some have been carefully examining themselves, and by faith striving to get nearer to God.

At the commencement of our meeting something seemed to be in the way; but at our second meeting, Sabbath morning, all was clear, and Bro. Steward had good liberty in reviewing the signs of the soon coming of Christ, also in giving the evidences and characteristics by which the people of God, his remnant church, can be distinguished from the spurious coin.

Evening after the Sabbath the church assembled at the house of Bro. A. G. Phelps to commemorate the death and sufferings of Jesus. The Lord met with his people while attending to that solemn ordinance, and all felt much refreshed and encouraged to press on. Bro. R. H. Cowles was made to rejoice with joy unspeakable, in having his younger brother, R. G. Cowles, of Baraboo, unite with him in that solemn meeting. He had been praying for many years that God would convert that much-loved brother. His hopes were at last realized. Brethren and sisters, take courage. Remember that the prayers of the righteous avail much.

The United Brethren church had an appointment at 11 o'clock first-day, but as their minister did not come, Bro. Steward was invited to address the congregation, which he improved by showing from the word of God that there was no hope of salvation only by faith in Christ, and keeping the commandments of God. This afforded him an opportunity of reaching the ears, at least, of those he otherwise could not.

A good spirit pervaded our business meeting, nearly all came forward and settled up their S. B. dues, and some a portion in advance. This we think encouraging.

Brethren, pray for us here at Mauston. We are coming along. We are going with you to Mt. Zion.

At the close of the meeting the hearts of many were made sad while giving Bro. and sister Steward the parting hand. They go from here to Rockton, Ills. May the Lord be with them, in their labor of love. May they not only find a happy home, but may they be instrumental in building up a church in Rockton that will stand with the remnant on Zion's hill.

Yours striving for life eternal.

WM. RUSSELL.

Mauston, Wis.

Learning.

By Joseph Clarke

God's people do not rest content to decay in inglorious ignorance, but have been people devoted to improvement; and from remote antiquity it appears that the sons of God have sought for wisdom.

Josephus informs us that Abraham taught astronomy and arithmetic to the Egyptians (of which they knew nothing previously), and that from Egypt these sciences passed into Greece.

This historian also informs us that the sons of Seth employed themselves in the study of astronomy, and that they wrote their observations upon two pillars, one of brick and the other of stone, which last, he affirms, was standing in his day.

Moses was one of the most learned of the Egyptians, and the age of Solomon was famous for its proficiency in science and art, and the language of Job and David, and the style of Isaiah and of Daniel, and Ezra, prove them to have been men of high mental culture, as may be said of all the prophets, to a greater or less extent.

Luke and Paul were men of high standing as scholars in their day, and all the disciples of Christ, however ignorant on their first introduction to him, soon found in him one who, while he did not set aside the unlettered, yet strove to remedy the evil, and always improved every opportunity of enlightening the darkened mind of man.

Jesus Christ, a true educator, began at the foundation, and appearing to our race in the form and image of an equal, thus condescending that he might find a way to the heart of man, his teachings profoundly affected the minds of his hearers, and carefully removing the useless rubbish which had gathered about the corrupt systems of the literature of that age, he laid the only true foundation for a lasting and perfect building "moral excellence."

The most withering rebuke ever given to the proud Pharisee was that the key of knowledge was withheld from the people: and the gift of tongues on the day of Pentecost, opened to the church all the literary treasures of the world.

Paul, a chosen vessel to the Gentiles, was a man of vast learning; and sages and philosophers were awed and charmed at once by his zeal, his wisdom, eloquence and moral power; and when the apostasy had disgraced the work of Paul, and had stolen the livery of Heaven to serve the Devil in, and sought, not only the honors due to angels, but to act as God; then arose men of might to tear off this livery, and make its deformity to appear.

These apostles of the Reformation were men of learning; for demons incarnate had forbidden the Bible in the living languages, and if Luther would refresh his soul with the precious word, it must needs come to him in the form of a Greek copy of the Scriptures. But, under difficulties, he made this language almost as familiar as his mother tongue.

Melanethon was a ripe scholar. The reformers of that age were scholars—men of depth and strength of mind, as Huss, Wickliffe, Favel and Carlstadt; and throughout Europe, from the dawn of the Reformation, there was a revival of learning.

Bright lights shone out upon the world, eclipsing the satanic court at Rome, which had crushed learning in the bud, had imprisoned Galileo, and embittered the dying hours of Copernicus; and as God used learning as an instrument to reveal the snaky covering of Romanism, the jealousy of the pontiffs, and cardinals, and priests, was aroused, and before an astonished world the church of Rome appeared as the woman upon the scarlet-colored beast, with the golden cup of abominations and filthiness in her hand. Anti-christ had made its citadel of defence, the ignorance of the people, and by the power of God, the people arose, and opening the book of knowledge, transferred it from a dead language to living ones, and lo, the result!

Who is angry now? Aye, is it not the dragon? Germany is shaken to its center, and Switzerland. France and England are alarmed, as if an earthquake had rent their firm hills. Aye! Education has broken its shackles, and learning is being diffused, and every man in his own language is reading God's word. Minds thirsting for knowledge are feasting on words formerly locked for many dark centuries in an unknown tongue, long since lost to the world; and now such men as Luther have unlocked the precious treasure, and many eyes are wet with tears, and many hearts melt with gratitude and love.

And is not this enough to waken the ire and jealousy of crafty bishops who had fastened their licentious persons upon incomes from indulgences, and blasphemous rites and ceremonies? and who, while they broke every commandment in the decalogue, were intent upon the mint, anise and cummin of their respective domains? Was not their reputation and income at stake?

But they signally failed; and God's people being "helped," still advanced, and learning was, and continued to be, a means in the hands of God of holding in check the power of the enemy.

At the present day, it is true, learning may be by some almost defied, and made rather an end than a means: but the abuse of a gift does not diminish its real value to those who would gladly use it aright. Learning is not a god, to be worshiped, but rather a pickaxe for the reformer, as he cuts a passage through the mountains of error, and clears away the rubbish in his search for truth.

Gladly do we behold those who stand as messengers in the present reform, enriching their minds at the temple of wisdom.

It is to be hoped that no one will be so engrossed with study as to neglect meditation and prayer; let no one, in seeking intellectual treasures, neglect the moral training of the head and heart. Had Solomon added devotion in proportion to his wisdom, his sun would not have set under a cloud, as it did, (oh, how melancholy to think of it!) but bright and radiant would have been the record of his end.

JOSEPH CLARKE.

The Lord's Name.

By M. W. H.

Do ANY still incline to inquire, "Is it correct that in the fourth commandment only, the distinctive name of God is given as the God who is alone known by his works?" It is true, nor is it claimed to be otherwise, that other passages of the Bible teach who this Lord, who is our God, is, and what he has wrought. But

simply taking the ten commandments apart from all else, since this is the only document which God himself with his own finger wrote, and because to finite beings he entrusted the transcribing of all besides, where save in the fourth do we find aught to limit with certain identity "the Lord your God?" Herein we see the propriety and the necessity of God's specifying his attributes even beyond mistake. And subsequently when the name came to be identified with his peculiar people as "The Lord of hosts, the God of Israel," the prophet awards to him his rightful, because self-assumed attributes: "Ah Lord God! behold thou hast made the heavens and the earth by thy great power," even "the great, the mighty God, the Lord of Hosts is his name." Jer. xxxiii, 17, 18. Then came the response to Jeremiah in the word of the Lord "Behold I am the Lord, the God of all flesh," (verse 27,) whether they so recognize me or not, "the high and lofty One that inhabiteth eternity, whose name is holy." Thus, scripture passages might be multiplied indefinitely which ascribe to the Lord our God his peculiar attributes; but with sacrilegious audacity will the various adherents of "lords many and gods many," claim the same for their self-styled deities.

But when it is affirmed as in Isa. xlii, 5; xlv, 18, "Then saith the Lord, that created the heavens; God himself that formed the earth and made it—I am the Lord and there is none else," it strikes at once at all the claimed attributes of lords many and gods many. Still it stands forth as clear as the light of noonday that in the fourth commandment aside from other scripture is obtained the authority for ascribing this power and these attributes distinctive to the Lord our God, who "in six days made heaven and earth and all that in them is." M. W. H. Malone, N. Y.

Harvest Hymn.

[Bro. White: The following poetry I copy from a piece written to my mother, fifty years ago. Thinking it appropriate to the present times, I send it for the Review.—M. A. Stroud.]

This is the field, the world below, In which the sowers came to sow; Jesus the wheat, Satan the tares, For so the word of truth declares; And soon the reaping time will come, And angels shout the harvest home.

Most awful truth! and is it so, Must all the world this harvest know? Is every man a wheat or tare? Then for the harvest, O, prepare! For soon the reaping time will come, And angels shout the harvest home.

To love my sins a saint to appear, To grow with wheat and be a tare, May serve one while on earth below, Where tares and wheat together grow; But soon the reaping time will come, When tares will meet an awful doom.

But all who truly righteous be, Their Father's kingdom then shall see, Shine like the sun forever there; He that hath ears, then, let him hear, For soon the reaping time will come, And tares will meet an awful doom.

When the last harvest shall appear, To separate the wheat and tare, May we among the wheat be found, In sheaves with cords of love be bound, And join the angels 'round the throne, To shout the glorious harvest home.

Monthly Meetings in N. Y.

By Elias Goodwin

BRO. WHITE: I attended the monthly meeting at Roosevelt N. Y. the first Sabbath and first-day in Feb. There was a good gathering of Brn. and sisters to this meeting. We were happy to meet Bro. Taylor at the meeting, who came to us "in the fullness of the blessing of the gospel of Christ," who has done much for the church in Roosevelt, toward bringing them into the unity of the faith, and love for each other, and in feeling a sympathy for those that had become discouraged among them, and whom Satan had well nigh destroyed. I believe the church in Roosevelt is rising, and that they will not in the future be ignorant of the devices of Satan, and be annoyed with those little petty trials, and picking at straws with which they have been in the past. I think they are beginning to love one another with pure hearts fervently, and that henceforth they will so let their light shine before others, that they seeing their good works, may be led to embrace the truth and be saved with the remnant.

It was thought by those present to be the best and most profitable monthly meeting that has been held in this region; especially the last evening. We seemed to have the best of the wine at the last of the feast. Many that evening enjoyed a freedom that they had been strangers to for a long time. I hope that we shall not lose the good influence of that meeting, nor the encouragement we received, but that henceforth we may be living epistles known and read of all men, and grow up into Christ our living head, that we may be found of him in peace without spot and blameless. ELIAS GOODWIN.

Oswego N. Y.

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