Looking for that blessed hope, and the glorious appearing (epiphany) of the great God and our Saviour Jesus Christ;  Titus 2:13

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539 A. D., which was correct. But trying to make the periods end in 1843 (later in 1844), he made the 1335 days begin 30 years earlier than they should have been made to begin. The Lord gave him in a general way to see about correctly in his time periods, except that of the 1335 days. This was not due to be seen more clearly at that time. And instead of censuring him for inexactness, we are warranted in admiring the general correctness of his time prophetic views. He was undoubtedly a Divinely used and approved vessel for the Truth due in his time, and his evident humility in view of his mistake, and his unabated zeal in proclaiming after 1844 the nearness of the Lord's return, show him to have been a genuine member of antitypical Jacob and Elijah. The fact that he did not see clearly all the details of the doctrine that he used in starting the movement that was later perverted into Adventism is no more against him than the parallel facts that all other non-apostolic brethren of antitypical Jacob as beginners of Little Flock movements that were later perverted into denominations failed to see all the details of the respective doctrines that they used to begin their respective movements, e.g., Luther did not see the distinction between tentative and vitalized justification; Zwingli failed to see that the bread and wine also represent the Church's life-rights and right to life, etc., etc. Surely the path of the just has been as a shining light, shining more and more unto the perfect day.

 

(50) Having seen what the doctrine is that God entrusted to the Adventists as their special stewardship teaching— time prophecy connected with the Second Advent, let us look at the prince of antitypical Zebulun and his offerings a little more closely. Adventism divided into about a half-dozen sects, all of which have held more or less firmly to Bro. Miller's time prophetic views, though perforce admitting his mistake. Moreover, Little Flock brethren, vacillating as to 1843 and 1844, about 1859 forecast 1873 and, that failing, 1874 as the time of our Lord's return, basing their views on

 

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those of Bro. Miller, except that they started the 1335 days at the same point as the 1260 and the 1290 days, first at 538, then 539 A. D. Usually those who continued after 1874 to expect Christ to come visibly in the flesh have, while holding to the time periods, deprecated fixing the date of that event. The main crown-lost leaders— antitypical Eliab—who have held the time setting of Bro. Miller are Joshua Hines, Bro. Miller's ablest personal helper for years before the latter's death, James and Ellen White, Uriah Smith and Miles Grant. These, then, are the most important members of antitypical Eliab. The use that they have made since 1874 of Bro. Miller's time prophecy is not to fix the date of the Lord's return, but to stress its imminence, since they say that the time periods have run their full course and that we are now in the waiting time, of whose duration they concede their ignorance.

 

(51) Like all other crown-lost leaders, they offered a charger, a bowl and a spoon, i.e., corrective, refutative and ethical teachings. As the doctrine in connection with which they offer these teachings is time prophecy, we are to look for them to show that time prophecy connected with the hope of our Lord's return corrects wrong conduct and qualities, refutes attacks upon the general time prophetic setting of things given by Bro. Miller, and helps toward right living. Thus their antitypical charger was their precepts, exhortations, etc., connected with time prophetic teachings that corrected wrong living. "That blessed hope" of our Lord's return, kept in mind, has always helped to godliness, while its being forgotten has always been conducive to worldliness. When the great apostacy at the beginning of the Age set aside the hope of the Church in our Lord's return as the time of the Church's union and reign with Him over the earth, for the hope of converting the world and reigning over it a thousand years before our Lord's return, it paved the way for a flood of worldliness to spread over the Church. That perverted hope made its advocates lower the standard of

 

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real consecration, which during the reign of sin and selfishness has found only a comparatively few responsive souls, and resort to methods and teachings that would appeal to the world. Hence arose many false doctrines, a hierarchial organization, an elaborate and gorgeous ritual and an easy life adapted to win the unregenerated. Stress was laid on external rites, acts and rewards that appealed to the world. Multitudes found the Church the surest and quickest door to popularity, wealth, position, promotion and power. Whence arose a selfish, worldly, erroneous and sinful set of qualities and practices in the Church. Worldly ambition, numbers, power, popularity, prestige, wealth and position, with their concomitants of pride, self-exaltation, strife, envy, hatred, malice, revenge, etc., everywhere took the place of the world-denying, self-renouncing, self-sacrificing and Spirit-filled life of the early disciples.

 

(52) Such an un-Christian spirit has always marked the life of the bulk of those who have given up "that blessed hope," while wherever "that blessed hope" sets aside the perverted hope of the Church reigning without her Lord and before His return, these evils are set aside. Who will continue trying to convert the multitude by lowering the Christian standard to their level, if he believes that the present time is set aside, not for the conversion of the world, but for the selection of the Church with an incidental testimony of the coming kingdom to the world? Who, realizing that it is his great task to follow in Jesus' steps in preparing himself for his real work in the Millennium, will make worldly popularity, wealth, position, honor, influence, etc.' the objects of his ambition? Will he not see that these are in the way of his overcoming, and that he that hath his hope in him purifieth himself of these and all other evils even as Christ is pure? Will not the desire to be an overcomer enable him to put aside the spirit of anger, pride, self-exaltation, malice, envy, strife, hatred, revenge, etc., engendered by conditions created by

 

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the false hope? Yea, verily! And this is exactly the use that antitypical Eliab has made of the hope of our Lord's return as imminent, derived from Bro. Miller's teaching on time prophecy connected with our Lord's return. And who will say that this corrective use of this teaching has not been effective in enabling its faithful accepters to cleanse themselves from the evils that Post-Millennialism has brought in its wake? If we look at the life of faithful Adventists, we see much that reminds us of the primitive Church in its world-renouncing spirit, and this is undoubtedly due to the stress that antitypical Eliab has laid on the cleansing influence of the imminence of that blessed hope. And in stressing the cleansing power of the thought of the Second Advent's nearness, and that in various details and in a right spirit, antitypical Eliab has offered his antitypical charger filled with antitypical fine flour mingled with antitypical oil.

 

(53) Likewise, these crown-lost leaders of the Adventists have offered the antitypical bowl—refutations of attacks on the time prophetic periods as given by Bro. Miller. The Miller movement attracted an immense amount of attention in its day, and many and able were its oral and literary opponents. Among Bro. Miller's opponents were Profs. Stowe, Pond, Bush, Stuart and Chase, and Drs. Dowling, Jarvis, Hinton, Hamilton, Shimeal and Kendrick. Differing in their views, these sought variously to refute his views of the time prophecies connected with the Second Advent. Some of them denied that the 2300, the 1260, the 1290 and the 1335 days represented years. Antitypical Eliab refuted them especially by the 70 weeks, or 490 days, until the completion of exclusive favor on Israel, and by proving that the Hebrew word chatach, translated "determined" in Dan. 9: 24, means "cut off," i.e., from the 2300 days. Some of them claimed that Daniel's fourth kingdom (Dan. 7 and 8) meant the divided Grecian Empire. That antitypical Eliab refuted by showing that most of the facts prophesied in Dan. 7

 

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and 8 of the fourth kingdom could not be found fulfilled in the divided Grecian Empire, but were all found in the Roman Empire and its divisions. Some of his opponents applied the "little horn" to Antiochus Epiphanes, others to the Mohammedan power. Antitypical Eliab disproved these views, proving that it referred to the papacy. Some of his opponents dated the 1260 and the 1290 days as being so many literal days in the history of Antiochus Epiphanes, and the corresponding 1260 days in Revelation as applying to as many literal days in the history of Nero; others of them refused to fix a time for their beginning, for which others took 606 A. D., the date of Phocus' decree. On this point antitypical Eliab was nearest the truth in defending 538 A. D., when in endeavoring to make effective Justinian's decree Belisarius, his general, forced the Ostrogoths to abandon the siege of Rome. But 539 A. D. is the right date, when Belisarius destroyed the Ostrogothic kingdom, and thus freed the pope from being cramped by them, leaving him liberty to set up his own power in Italy. On the date of Christ's advent Bro. Miller, of course, was wrong, and antitypical Eliab has had to admit this, and has been unable to give a satisfactory explanation of the 1844 date. On the pre-Millennial advent of our Lord many of his opponents fought him in the interests of Post-Millennialism; but antitypical Eliab has ably shown their error and proved the scripturalness of Pre-Millennialism. Thus successful in controversy against the opponents of the Truth that Bro. Miller gave in the Miller movement has antitypical Eliab been—he offered the antitypical bowl filled antitypically with its oil mingled with fine flour.

 

(54) Antitypical Eliab also offered his spoon filled with sweet incense. This spoon represents the instructions in righteousness, the ethical teachings, that the crown-lost leaders of the Adventists presented in connection with the time prophecies associated with our Lord's return as given by Bro. Miller. As the doctrine of the speedy return of the Lord tended to purify its

 

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accepters from sin, error, selfishness and worldliness, so it also tended to develop its believers in the graces of the Spirit. On this account antitypical Eliab held it out as the blessed hope whose realization meant the deliverance and glorification of the Church and her eternal association with the Lord and with one another. This, of course, stimulated hope. They stressed the necessity of love to God, the Lord Jesus, the brethren, the world of mankind, including enemies, as indispensable for fitness to share in the realization of that hope; and, of course, this tended to develop love in the Faithful. They stressed the necessity of keeping this hope in the heart as a means of enabling the brethren to exercise patience amid the obstacles to godliness; and this helped to develop patience in the responsive. They held up this hope before the brethren to enable them to cultivate heavenly-mindedness. By stressing the littleness of our present suffering, self-denials and sacrifices in comparison with "the glory that shall be revealed," antitypical Eliab gave teachings that assisted the brethren to exercise the spirit of obedience. By contrasting the hope with our littleness they gave teachings tending to humility. In stressing the thought of Jesus' coming as King and Lord they gave teachings calculated to produce meekness. By contrasting the vanity of present earthly things with the substantiality of the present privileges of service and the prospects of glory they gave teachings conducive to developing zeal. Thus the message of the Second Advent's imminence as antitypical Eliab stressed its various phases, became in his hands a means of instruction in righteousness—ethical teachings—of first class importance. Much antitypical sweet incense was in this antitypical spoon, and it was surely offered by antitypical Eliab.

 

(1) What characteristic has Num. 7? What does it necessitate in our article on it? What do the twelve princes represent generally and particularly? What fact repeatedly stated in the chapter proves the precise definition of

 

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the antitype? What two conclusions result from that fact and their not being priests?

 

(2) How can we explain the fact of the antitypical princes being crown-losers and yet sharing in the Sin-offering? Under what circumstances only are such distinguished from the antitypical Aaron? What thought, from the Gospel-Age picture, is proven correct by the princes' bringing the sin offering? Why? Until when were crown-losers parts of antitypical Aaron? What then began to take place? In connection with what work? What four conclusions result from these considerations? Briefly give a precise definition of the twelve antitypical princes.

 

(3) Give several illustrations—type and antitype—of this line of thought. Explain, the episode of the trouble between Abraham and Lot and their herdsmen, type and antitype, in line with this thought. Also that between Isaac's and the Philistines' herdsmen as to the wells, in line with this thought. Give some examples from Church History elucidating the antitype. Why do these types distinguish the Faithful from the others? Under what circumstances would types not make the distinction? Give an example of such a type.

 

(4) What examples are given as illustrations of crown-lost leaders? What did each do with a Little Flock movement? In whom were they typed?' How are we to think of these persons as to their standing?

 

(5) What have we shown in the preceding part of this chapter? In a general way what is represented by the things offered by the twelve princes? For what do these generalities prepare us? What aspects of the antitypes of Numbers have we not and what aspect of them have we been studying?

 

(6) What application have we (Vol. V, Chap. III) made of Num. 7: 1? What words were stressed to prove the application? What two questions are raised by this application? To what three antitypical periods do the events of Numbers apply? What necessitates these three applications? What proves two of these applications? Why? Why does the Epiphany application raise the second of our two questions?

 

(7) What must be done to see the harmony here? What are the three distinctions? Explain each of these distinctions. Prove the first one Scripturally.

 

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(8) Explain the second distinction. State and answer an objection to the tentative part of this distinction. Give a parallel case in proof. Does God's foreknowledge force the thing foreknown to happen? What is the relation between His foreknowledge and the foreknown events? Why is it proper to speak of the Church in the Epiphany as set up individually? When will the Church be set up unchangeably and individually? Why?

 

(9) What does this threefold distinction make possible with the words, "on the day that Moses had fully set up the tabernacle"? How are these words to be interpreted with reference to the Gospel-Age? When did it begin and end? What had been done on this day before the antitypical princes offered? What is the antitype of anointing the tabernacle, and sanctifying it? How were these two antitypes done? What is the antitype of anointing each instrument and vessel? Sanctifying each instrument and vessel?

 

(10) What is meant by the altar? What is the antitype of its anointing? Its sanctification? The anointing of its vessels? And their sanctification?

 

(11) What does the connection between vs. 1 and 2 show? How did the antitype of this occur? What is the antitypical relation of the offering of this chapter to the antitypical numbering of Num. 1? What is typed by the princes' offering? Of what character did this offering not partake? Why not? Of what character did it partake? How could the same class offer to Azazel and to Jehovah? What part of their service is set forth in this chapter?

 

(12) What does v. 3 describe? What is typed by the fact that they brought their offerings before the Lord? Before the tabernacle? What do wagons type? Prove this Scripturally. What, in a general way, are the antitypes of the wagons of Num. 7: 3-8? What is typed by the wagons' being covered? What do draft animals—horses, asses and oxen—type? Prove the answer. What is typed by two princes' bringing one wagon? By each prince's bringing one ox?

 

(13) Why is the definition of organizations, or even of religious organizations, not precise enough for the antitypical wagons? What are the exact antitypes of the six wagons? Why? What are the exact antitypes of the oxen? Why?

 

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(14) Against what mistake should we be on our guard as respects the antitypical wagons? Why? Give examples proving that six kinds of organizations and not six organizations are typed by the six wagons? Against what mistake should we be on our guard as respects the six pairs of oxen? Why? Give examples proving that six kinds of constitutions, or charters, and six kinds of sets of by-laws, are typed by the six pairs of oxen. What would each pair of oxen type?

 

(15) In understanding the antitype what must we keep in mind? When did not, and since when did, such societies exist? How were their functions performed before they came into existence? How does the finished picture treat the matter? Give some illustrations on this line. What kind of publishers that are not societies are included in the antitype? Give some examples. When did Periodical Societies come into existence without any others before doing their work? Who are included in this antitypical wagon?

 

(16) What do vs. 4-8 show? What did Jehovah do with the wagons to Moses—type and antitype? What is represented by His charging Moses to give them to the Levites? and that according to their service? To what Levites did this restrict them—type and antitype? Why? How many went to the Gershonites and how many to the Merarites—type and antitype? Why the difference in number?

 

(17) What two things have the antitypical Gershonites had as their work? What resulted from this as regards the antitypical wagons? Why did they need only two antitypical wagons? Name the respective antitypical wagons. Which went to the Libnites and which to the Shimites? When did these societies have constitutions and when charters? What precisely did the two oxen for each wagon represent? Of what use were these antitypical wagons?

 

(18) What are the two classes of antitypical Merarites, and what were their respective works? How manifold was their work? How many antitypical wagons became thereby necessary for them? Why was each one necessary? What conditioned the character of the two antitypical oxen for each of these wagons?

 

(19) What does the word Ithamar mean? What antitype is suggested by this meaning? Who constituted the Gospel-Age Ithamar? Who typed the stars of the reaping periods? What is typed by Moses' giving the wagons to

 

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the Levites through Ithamar? Cite examples of God's by antitypical Ithamar doing this.

 

(20) What did the Kohathites not receive? Why not? What does this type? In what two ways do the antitypical Kohathites serve as implied in the type? Why can they not do their work through antitypical wagons? Of what four classes are they? What is the work of each of these classes? How do they antitypically carry their burden on the shoulder? How is their co-operation typed? In what two ways do they help one another? Cite examples.

 

(21) What is the character of the interpretation above given? What do these qualities give to our understanding of the Gospel-Age antitypes of Numbers? What do they show? What has been followed in these studies? What has been the primary result? The secondary result? To what should this move us?

 

(22) What would be profitable at this juncture? Why? What does Num. 1: 1-17 type? Num. 1: 18-46? Num. 1: 47-54? From what two standpoints are the twelve denominations of Christendom typed in Num. 2? Summarize the antitypes of Num. 1, 2 and 26.

 

(23) What is typically set forth in Num. 3: 1-4? Num. 3: 5-4: 49? In how many groups and subdivisions? Summarize the antitype of Num. 1-4. What does Num. 5: 1-10 type? Num. 5: 11-31? Num. 6: 1-27? Num. 7: 1-9? Num. 7: 10-89? In what other book and chapters is similar ground covered? Summarize the review. What is our next task?

 

(24) What is the altar of v. 10? Why? Why not the other altar? What is the right translation for the words rendered, "before the altar," in v. 10? Why? In what respect and capacities does this altar type the Christ? What does its anointing type? When did its antitype occur, from the standpoints of this chapter? How, in point of time and agencies, did the antitypical anointing and offering from the standpoint of this chapter occur? Give an illustrative example. For what were the vessels presented—type and antitype? How were they for the altar—type and antitype?

 

(25) What does v. 11 show? What does this type? What is typed by a day set aside for each prince to offer? How do these periods of the Gospel-Age compare with one another? In what order is there sometimes a time difference between the time order of type and antitype? In what passages is the typical order given? How do we account for the difference?

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(26) Of what is Israel in its organization and tabernacle typical? What is one of Jehovah's purposes? How were His attributes typed for the Priests, Levites and Israelites? What Biblical symbols are used for Jehovah's four chief attributes? What do the rabbis claim for these in relation to the four standards of Israel's four camps? Can this claim be clearly demonstrated Scripturally? What is a reasonable proof of it? What is the basal creedal thought for each of the four camps of antitypical Israel? Name the three denominations in each of the four antitypical camps. Prove the basal creedal thought of each of these camps. Of what are the creeds the antitype? Why? What is reasonable to infer from this? What Divine attribute first attracts the natural man's attention? For what is this the probable reason? Whose vessels and offerings, type and antitype, are given first in this chapter?

 

(27) What do the names, Nahshon, Amminadab and Judah, mean? Whom does Nahshon type? What was Zwingli's view of the Lord's Supper? How was it related to truth? Who first started it, and who shortly joined in teaching it? Who were the chief perverters of the Zwinglian movement into a sect? Who was the main one among these perverters? Describe two others and mention still three others.

 

(28) What is the mental quality of Calvinistic theologians? In what is this implied? How so? What is a heart quality of Calvinistic theologians? How is this indicated? What is the continental name of the Calvinistic Churches? the British and American name? Who types them? What does the word Judah mean? Explain its antitypical application. What shibboleth of theirs shows the ground principle of their doctrinal system? Why are the Calvinistic Churches given first place in their camp? How does the type show this?

 

(29) How many and what vessels did Nahshon and the other princes bring for the altar? What other similarity was there in their offering? How do the accounts compare with, and differ from, one another? What do chargers, bowls and spoons type? Where is added confirmatory proof given for these antitypes? What did they not offer that were used in the Holy? What two antitypical reasons account for this omission? Give an example of this. How did Calvin and his followers, while retaining Zwingli's symbolic and commemorative interpretation of the Lord's

 

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Supper, pervert its purpose and effect? What set in later?

 

(30) What two lines of thought must be kept in mind which will help us to understand the antitype of Nahshon's offering the vessels? What is the antitype? To what do we first apply this thought? What does the charger type? What was Zwingli's view of the Lord's Supper? What did he not see as implied in the fellowship symbol? What did the crown-lost Calvinistic theologians do in offering the antitypical charger? By what seven teachings did they do this?

 

(31) What did Nahshon's bowl represent? What Churches especially attacked antitypical Nahshon's teaching on the Lord's Supper? By what two doctrines? What did antitypical Nahshon do with these attacks? Where are some of these arguments given? Compare The Present Truth's statement on the subject with antitypical Nahshon's. What did some of this class do with Catholic and Lutheran attacks? Cite the cases in Beza's experiences.

 

(32) What does Nahshon's spoon type? What did Catholics and Lutherans claim as to the ethical effects of antitypical Nahshon's teaching on the Lord's Supper? In what two ways did he meet their claim? How did its teachings tend to develop love, faith, hope, obedience, humility, zeal and self-sacrifice? What did this, so doing, effect?

 

(33) Of what materials were the chargers, bowls and spoons of all the princes made? What do silver and gold symbolize? What does this imply as to the antitypical chargers, bowls and spoons? What does this imply as to antitypical Nahshon's charger, bowl and spoon? What was the weight of each charger, bowl and spoon? What is the total of the weight of each charger, bowl and spoon? What thoughts are typed by the weight of each vessel and the three vessels? Why? What is typed by the fact that their total weight is a multiple of both seven and ten? What is typed by the weight of each vessel? What is the antitype in the contrast between silver and gold vessels?

 

(34) Of what were the charger and bowl full? For what was this offered? What is typed by this? What does this imply as to antitypical Nahshon's meat offering? What does the fineness of the flour represent? What does mingling it with oil type? With what was the golden spoon filled? What does this incense represent? Why was it acceptable to the Lord until 1917? What did it do for the ethical effects of the symbolic understanding of the Lord's

 

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Supper and for antitypical Nahshon? What is proved by Nahshon's bringing the three vessels to the altar? By their gold and silver?

 

(35) What do vs. 15-17 show? In how many forms were the animal sacrifices brought? What do the burnt offerings type? The sin offerings? The peace offerings? What do the bullock, the ram and the lamb type in the burnt offering? The kid of the goats in the sin offering? The oxen, the rams, the he goats and the lambs in the peace offering? What is typed by the lamb in the burnt offering and in the peace offering being one year old? What seven things prove that the crown-lost leaders of the twelve denominations are typed by the twelve princes? How do they prove this?

 

(36) What has been treated of so far in this chapter? What will not be necessary as to certain details from verse 19 on? Why not? Wherein does the difference in the twelve sets of offerings consist? What will this move us to do with the similar details?

 

(37) What was the time difference in the offering of the typical princes? How does this appear in the antitype? How does it not appear in the antitype? Give examples of the time succession in an antitypical camp. Give examples implying no time succession as in the different camps. Why must we retain these facts?

 

(38) What was the special doctrinal stewardship of the Christian or Disciple denomination? Who first announced it? When? Compare his work with Zwingli's, and antitypical Nethaniel's with antitypical Nahshon's. Who joined in this work with him?

 

(39) Who was the most prominent one to join in this work? Who was his son? Like whom did the latter in this movement act? When did his father enter the movement? What were the father's relations with Bro. Stone? What were their points of similarity?

 

(40) Who turned this movement into a sect? What names did this sect take? What did Calvin do with the Zwinglian movement? In what respects did Calvin and Alexander Campbell wrongly do alike? Who was—the chief member of antitypical Nethaniel? Who were his chief colaborers? For what were they ever ready? In what ways was Alexander Campbell pre-eminent? What were the subjects of his chief debates? With whom were they held? How did they result?

 

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(41) What was the special truth committed to the Christian or Disciple denomination? Who was antitypical Nethaniel? What three things did they present? What were the types of these? Explain the application of the meaning of Nethaniel and Zuar to the crown-lost leaders of this denomination.

 

(42) What did antitypical Nethaniel's charger do? What were two evils against which it witnessed? What were the evils of sectarianism against which it witnessed? What were the evils of creedism against which it witnessed? How did this antitypical charger point out the removal of these evils? How did God treat this antitypical charger?

 

(43) How did antitypical Nethaniel offer his bowl? How did it stand related to the denominational views on creedism? To what two creeds did it give additional opposition? In what forms were the denominational views drawn up? What did these denominations do with the position of antitypical Nethaniel? How did he refute the evils of creedism? How did he defend the correctness of his view of this subject? What was the shibboleth of antitypical Nethaniel? What should be our judgment as to its truthfulness? Wherein lies its strength? What did it give its advocates in debate?

 

(44) What was antitypical Nethaniel's golden spoon? How did he show its conduciveness to righteousness so far as concerns: God? Christ? The Brethren? What graces especially is it calculated to develop?

 

(45) What things will not here be treated? Why not? Where should we look for these details?

 

(46) Whom does Eliab, the son of Helon, type? What denomination is the antitype of the tribe of Zebulun? How does the name Zebulun suggest the Adventists? What is meant by the words, Eliab and Helon? What do these names suggest in the crown-lost leaders of the Adventists? How is power shown as the central thought in the teachings of the three denominations antitypically East of the Tabernacle?

 

(47) Who started the Second Advent movement? By whom was he typed in this? Give a brief account of his earlier life. When did he begin to witness conversationally and in lectures on the Second Advent? What three lines of thought did he especially stress? What great errors did he hold until death? What did he do about his mistake? While so doing, what did he not give up? When did he

 

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first expect our Lord's return? What date did he later fix for it? What were his views on the 1260, 1290, 1335 and 2300 days? On what three items respecting the Second Advent was he not clear? What is a proper judgment on his main time periods? How is his movement to be estimated?

 

(48) What four doctrines stressed by various Adventists did God not give through Bro. Miller? Why could two others of them not be the special teaching of the Miller movement? Which one of the three things stressed by him had not been stressed by any previous movement? What does this make that teaching in the Advent system? What facts prove this? Who offered in connection with this special teaching?

 

(49) With what event did Bro. Miller commence the 70 weeks and the 2300 days? What influenced him to do this? When did he make the 2300 days end? When did he begin his 1260, 1290 and 1335 days? What moved him so to do? What quality did his general position have? What was evidently incorrect in this position? Why could he not see all the points clearly? What should not and what should be our attitude toward him? How should we estimate his mission and his character as a servant of the Lord? In common with the teachings of all other reformers, what was the character of his views of his special teaching? Give two illustrations. How should we regard these?

 

(50) What doctrine was especially entrusted to the Adventists? About how many sects of Adventists are there? What have they done with Bro. Miller's time periods? What did Little Flock brethren among them learn about 1859? What accounts for the varying dates, 1873 and 1874? How did they come to this thought? What have Adventists usually done with date fixing since 1874? Why are they blind to the Lord's return as having set in during 1874? Who were the main members of antitypical Eliab? What use did they not, and what use did they make of Bro. Miller's time periods since 1874? What reason do they give for this? How do they describe the time since 1844? What do they concede of the Advent's date?

 

(51) What three things has Eliab—type and antitype— offered? According to this, what were they to show regarding time prophecy connected with the Lord's return? What was their antitypical charger? What have remembering

 

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and forgetting the Lord's return occasioned? What was one of the first perversions of the great apostacy? What did its acceptance effect in the practice of Church leaders? What did this introduce into the Church? Henceforth on what was stress mainly laid? What did the Church become to multitudes? In what did this result? What are some of the wrong ideals and bad qualities that came from this result? What qualities in the primitive Church did these ideals displace in the Church?

 

(52) From what have these evil qualities always resulted? What has always fostered good qualities and set aside the false hope? Why is this? What does the true hope do in its holder? What does it purge out of him? What use did antitypical Eliab make of the imminence of this hope as an antitypical charger? What was the result of such teaching? In whose lives do we see this result? In effecting this result by his teaching; what did antitypical Eliab do?

 

(53) What does Eliab's bowl type? What did the Miller movement attract? What did this influence some scholars to do? Who were the main opponents of the Miller movement? Did all attack the same things in Bro. Miller's views? Why not? What did some of them teach as to the character of the days in the time periods? In what two ways did antitypical Eliab refute this view? What were the views of some of them on the fourth kingdom of Dan. 7 and 8? How did antitypical Eliab refute them? How did some of them apply the little horn? How did antitypical Eliab refute them? How did some of them apply the 1260 and the 1290 days? How did antitypical Eliab refute them? What is the real date at which they began? Why? What has antitypical Eliab been compelled to do as to the hope connected with the date 1844, and what has he failed to give respecting it? What error on the Lord's return has he disproven, and what truth thereon has he proven? In all these refutations what has he accomplished?

 

(54) What else has antitypical Eliab offered? Of what is it the antitype? In connection with what doctrine was it offered? In addition to a cleansing work, what does "that blessed hope" also effect? Explain in detail in each case how antitypical Eliab used this teaching to incite to hope, love, patience, heavenly-mindedness, obedience, humility, meekness and zeal. What did antitypical Eliab thus offer?