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Review and Herald, Vol. 52, No. 5.

SABBATON

Review and Herald

Jul 25, 1878

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Jul 25, 1878

SABBATON

By L. J. Caldwell

COMMENTS AND AUTHORITIES.

As the truth on the Sabbath and law questions arouses the popular teachers, they cast about like foxes for hiding places, and, like the hard-pressed ostrich, fancy themselves in safety if only their heads are out of sight! The Greek of Matt. 28:1 is a favorite covert lately; so much so that Eld. Caskey, in the late debate with Eld. Kilgore, appealed to it, and then admitted that he knew no more than a hog about Greek! In disproof we need only array against them the commentators, a few of whose notes I add to those given in the tract on “Sabbaton.”
A. Campbell: “The Hebrews denoted the days of the week from the order of their succession from the Sabbath. Thus the day next after the Sabbath they called the first of the Sabbath, etc. The same method is still kept up by the Christian Arabs, Persians, etc. In conclusion I would say that the adjective mia, being of the feminine gender, cannot relate to sabbaton, which is neuter; Sabbath being here used to denote Sabbath of days, that is, the period of seven days, which we call a week; and mia being of necessity construed with hemera understood. Mia ton sabbaton, therefore, can never be translated, ‘The first of the Sabbaths,’ or ‘One (Sabbath) of the Sabbaths,’ but must be uniformly rendered ‘the first day of the week.’”—Millennial Harbinger, 1836, p. 555.
Benson’s Commentary: “In the end of the Sabbath, or rather ‘After the Sabbath,’ as Opse sabbaton may be properly rendered. When it began to dawn into the first day of the week, that is, Sunday, or Lord’s day; for mia ton sabbaton, always signifies ‘the first day of the week,’ and thus the word mia usually signifies in the Septuagint, when it is joined to days, weeks, or months. See Gen. 1:31; Ex. 40:2; Ezra 3:6; 10:17.”
Religious Encyclopedia, art. Week: “From the circumstance that the Sabbath was the principal day of the week, the whole period of seven days was likewise called shabat, in the New Testament, sabbaton and sabbata. The Jews accordingly, designating the days of the week, were accustomed to say, ‘The first of the Sabbath, that is, of the week; the second day of the Sabbath; that is, Sunday, Monday, etc.’ Mark 16:2; Luke 24:1; John 20:19.” So too Watson’s Theological Dictionary and Encyclopedia of Religious Knowledge.
Whiting: Sabbaton signifies “a rest,” “a Sabbath,” especially “the seventh day of the week.” By a metonymy it is also used for the interval from Sabbath to Sabbath, that is, a week.
Bible Dictionary, American Tract Society, art. Week: The Jews called Sunday “one of the Sabbath;” that is, the first day of the week. Monday was “two of the Sabbath.” L. J. CALDWELL.

THE TITHE.

By J. Q. Foy

“Even from the days of your fathers ye have gone away from mine ordinances, and have not kept them.” Mal. 3:7.
The ordinances to which reference is here made are clearly brought to view in the verses following, and doubtless embrace the system of tithes and offerings which was instituted in that dispensation, and adopted by the people of God of that age. For a long time these ordinances seem to have been lost sight of; or, in the language quoted, the people had gone away from them, and had not kept them.
For something like a score of years S. D. Adventists have claimed to adopt this system; and by them its practical utility has been clearly demonstrated, and its beneficial results have been so apparent that argument in its favor would be unnecessary, not to say out of place. But though they are satisfied as to its propriety and generally agreed as to its utility, is it not to be feared, that, for want of a just appreciation of its merits and a proper sense of its obligatory character, and from a consequent failure on their part to suffer its claims to bear upon them, even they have failed to reap the full measure of the benefit which it was the evident design of God it should prove to his people? Not to go back and enumerate the blessings which by its adoption were secured to ancient Israel, we shall find ample testimony upon this point in the third chapter of Malachi. We shall also find proof in our own history, in the remarkably signal manifestations of God’s approval in cases of its rigid observance, and in the evident indications of his displeasure which have followed its neglect.
Though at times God’s people have been few in number, and though in consequence of their departures from him the line of distinction between them and the world has sometimes been barely visible, yet is it not true that since the days of Abel God has had a people in the earth who were, in a sense, separate from the nations around them? and now is it not true in a special sense that he is “purifying unto himself a peculiar people, zealous of good works?” It is no evidence to the contrary, that, as is generally admitted, the language of the verse quoted, and the fearful charge following, if they do not refer exclusively to the people of God, have yet a special application to them (a conclusion at least justified by a not necessarily critical review of their condition financially as well as spiritually); for immediately following is the invitation, “Return unto me, and I will return unto you, saith the Lord of hosts.”
In every instance of a separation between God and his people, the fault is manifestly on their part, and with them rests the responsibility. “Behold, the Lord’s hand is not shortened, that it cannot save; neither his ear heavy, that it cannot hear; but your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear.” Isa. 59:1, 2. An opportunity to return is given us; and are we ignorant of our departure, so that we inquire, “Wherein shall we return?” the answer is plain: “Will a man rob God? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In tithes and offerings. Ye are cursed with a curse; for ye have robbed me, even this whole nation.” Now our question is answered, and truly our condition is an unenviable one. But are we to be left without hope? Is there no reprieve? Truly “to us belongeth confusion of face.” “To the Lord our God belong mercies and forgivenesses, though we have rebelled against him.” Dan. 9:9.
Having been found guilty of the fearful crime of robbing God, let us not contend with the Almighty; but, thankful for the privilege of redeeming the past, how can we better manifest our humble gratitude than by being in haste to avail ourselves of it, and to heed the invitation: “Bring ye all the tithes into the store-house, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it.”
The Lord is not only willing to forgive, but anxious to bless, his repenting people. Prove me—try me; in other words, show me your faith by your works. In every age, in all the dealings of God with his people, faith on their part has been a prerequisite to success. Hence we read, “Without faith it is impossible to please God;” and the apostle James assures us that “faith without works is dead.” Aware of this, and nearing, as we certainly are, the conclusion of earth’s drama and the final glorious triumph of the work of God in the earth, shall we longer be satisfied with a merely nominal belief in it,—a dead faith?
Having been granted the privilege of participating in the work instituted by the Saviour of men, in which we are assured that all Heaven is interested, of sharing in its final triumph, and of enjoying throughout an endless eternity the fruits of our labors and sacrifices, shall we longer deceive ourselves? Shall we bury our talents in the earth, give, if at all, grudgingly of our means, thus shutting out of our heart and excluding from our labors the blessing of God that maketh rich—rich, not in the world’s goods merely, but in faith, in confidence in the work, which is essential to our spiritual prosperity? Oh that, as those who have been so highly favored with the light of these precious truths, we might be able to grasp as a living reality the fact that God invites, nay, entreats, his people to come into a position where he can safely bless, and signally manifest himself to them, that he may be glorified in them. Isa. 49:3.
“Prove me now.” In view of the great work intrusted to the people of God, and the consequent great responsibility resting upon them, there never was a time when they stood in greater need of his blessing; and from the language of this chapter in Malachi alone, we may safely conclude that the Lord was never more willing to bless his people.
The tract societies, in connection with the publishing department, are doing a great work, and there is not a doubt in the minds of the true friends of the cause but that it is the right thing in the right place; but they are crippled for want of means,—for want of these very tithes and offerings with which the Lord invites us to prove him, and which he asks us to bring into his store-house, “that there may be meat in mine house.” What is the meat here referred to, if not the truths of his word which have been so carefully written out, and which, at considerable expense, are and must be published to a world hungry, starving for the bread of life. Already the demand is greater than the supply.
The individual, who, indulging his sordid greed for gold, can close his hand and heart against the cry of the famishing, is to be pitied; but what shall we say of him who, enjoying the light of present truth, and having in his possession means lent him of God for this very purpose, withholds the bread of life, refuses to dispense the bounties of God’s providence? Now is the time to prove the Lord,—now, when help is needed, when the Spirit of God is moving upon our hearts, when the cause is languishing, or rather when we ourselves are suffering for want of the very blessings which a proper improvement of this golden opportunity would secure. Delay is dangerous, and in this matter is it not doubly so? Is there not danger that by refusing to heed such entreaty, by steeling our hearts to such appeals, our inclination to do in this direction will become less and less, our minds more and more blinded by the god of this world, the Spirit of God be grieved forever from our hearts, and it be said of us, “He is joined to his idols, let him alone”?
“Prove me now herewith.” The means are in our hands with which to prove the Lord, with which to prove our love to him, our confidence in him, and our devotion to his cause. Nor is the privilege confined to those of large means. The same Saviour who noticed the gift of the poor widow pleads our cause, and will accept our efforts though feeble, our sacrifices though small, if prompted by a spirit of sacrifice and love to him.
Let us not be satisfied with saying, “I would do something, but”—unless we have a better excuse to offer than, “I have a family to support, and they may be sick;” or, “I am out of health, and may need what I have;” or, “I am young, and want to get a start in life;” or, “I am old, and not able to do as I once could;” or even, “My business is in so unsettled and precarious a condition that I do not know what I can do.” Persons in such circumstances are the very ones to whom the invitation is extended, the very ones who need the blessing of God. Cursed, when they might be blessed; sick when they might be well; old and infirm, when their youth might be renewed like the eagle’s. Their money is invested as Satan would have it, when, with the blessing of Heaven, it might be used in blessing their fellow-men and in securing “bags which wax not old, a treasure in the heavens.”
We are assured that self-denial and the cross lie all along the way to the kingdom. But have we not counted the cost, and decided that Heaven will be cheap enough at any price? and do we not know that this is so most emphatically, “Ye have not yet resisted unto blood”? Many, having loved this present world, have gone back; more, doubtless, will. Human nature is the same as in the days of Judas, and the same scenes are being re-enacted by the very men who stand appalled at the terrible tragedy of the betrayal. Verily “the heart is deceitful above all things, and desperately wicked,” and we do well to inquire, as did the disciples of old, “Is it I?” remembering, the while, that Judas asked the same question.
“Saith the Lord of hosts.” “It is he that sitteth upon the circle of the earth, and the inhabitants thereof are as grasshoppers.” It is he “in whose hand our breath is,” “in whom we live, and move, and have our being,” who says, “Prove me, . . . if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it.” It is the privilege of every one, whatever be his vocation, to secure the divine blessing; the mechanic at his trade, the merchant at his store, the farmer as he sows his seed,—to all the invitation is given, to all the promise is made: “And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground, . . . and all nations shall call you blessed; for ye shall be a delightsome land, saith the Lord of hosts.” “Happy is that people that is in such a case; yea, happy is that people whose God is the Lord.” Ps. 144:15. J. Q. Foy.

HIS SYMPATHY.

O HUMAN, sympathizing Lord! We own with grateful awe The matchless self-forgetting love Which was thy constant law; The love which in thy loneliness Knew neither self nor pain, But gladdened in thy children's joy, And saddened in their pain.
No tender light of earthly home Rejoiced thy weary eyes; Once past thy saintly mother's arms, Beneath the midnight skies, Thou King of Heaven, in all the earth Couldst boast nor couch, nor bread, Or but by wayside fountain wash The hands that myriads fed.
And yet, to Cana's wedding feast, When the assembly came, A blessed benediction fell At mention of thy name, Joy to the festival, where served The Master, though its guest, And smiling on the hearts that loved, Made them so doubly blest!
And happy o'er the grassy slopes Of lovely Galilee, In later days the mother brought Her child for Christ to see. I well can think how tenderly Close to thy lonely breast With God's own gentleness upheld The little one was pressed.
Saying, “Of such my kingdom is, (Save as this little child, None can a welcome find therein,) Confiding, pure, and mild,” And backward through the springing grass As home the mother walked, Sweeter for aye were life and love That thus the Master talked.
O human, sympathizing Lord! In all time, now as then, Thou bid'st no sweet affection die, Nor fetterest thy free men, Thou biddest not from daily joy Thy children hide their eyes, Or bend to bead and crucifix Their vision from the skies.
But thou still walkest, where we walk, In homeliest household care, Where love and pity summon us To duty sad or fair. We cannot labor but with thee, Oh make our homes thine own, And find in every heart, dear Lord, Ever a waiting throne! —Christian Weekly.

The Dying Thief's Request.

By J. O. Corliss

“And he said unto Jesus, Lord, remember me when thou comest into thy kingdom.” Luke 23: 42.
From the above request of the thief, it is evident that he had well-defined views of the nature of Christ’s kingdom, and of the events to transpire in connection with its establishment. Just how this instruction was received may be a matter of conjecture; but there were at least two ways by which he might have gained his information, either of which could not fail to give satisfaction to the candid inquirer after truth. 1. The Old Testament, with which the Jews were all familiar, abounds in prophecies setting forth the Messiah and his work. From this source, then, he could have learned the ideas embodied in his request, that Christ was heir to a kingdom in which he would sometime reign as king. 2. For three years and a half Christ himself had been teaching the thronging multitudes the things pertaining to his earthly mission and final reign. Among those who had from time to time listened to the words of Christ, this man might have found a place, and thus the truth might have been learned from the Saviour’s own lips. And although, owing to unfavorable influences, it may have lain dormant for a time, yet now in this hour of extreme anguish, it revived in his heart, and grasping his only hope of salvation, he cried, “Lord, remember me when thou comest into thy kingdom.”
It would seem from this request, that the thief had never for a moment entertained the thought that he would go directly with the Saviour to his kingdom. The words “remember me” imply that he expected to part company with Christ, and desired to be remembered by him as one absent. Then, again, the expression “comest into thy kingdom” plainly shows that not only was the idea foreign to his mind that Christ was then going into his kingdom, but that he anticipated a future coming of Christ before that event would be consummated.
That there are two kingdoms spoken of in the Bible, each represented by a throne, we think there is no doubt. One is referred to in Heb. 4: 16. “Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.” The fact that men can now supplicate the throne, and obtain grace, is evidence that the throne is occupied by a king. It is also evident that all who avail themselves of this grace have proclaimed themselves willing to yield to the authority of the king, and be governed by his laws; hence have become his subjects, and a component part of that kingdom represented by the throne of grace.
The kingdom of grace is spoken of in the Bible a number of times as the “kingdom of God,” from the fact that grace is itself a gift of God (Eph. 2: 8), and that through it man may develop a character which will fit him to become a subject of the immortal kingdom. This arrangement of grace, which has run parallel with man’s necessities, is also called the gospel, and was so understood by the apostles; hence when Jesus commanded them to proclaim the kingdom of God, they went out and preached the gospel. See Luke 9: 2, 6.
In this plan to restore men by grace, Jesus acts the part of an advocate or mediator. Heb. 8: 6; 1 John 2: 1. While exercising this office he does not occupy his own throne, but the throne of his Father, as we learn from his own testimony. “To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.” Rev. 3: 21. How long he will remain there is plainly stated by the psalmist David: “The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool.” Compare Ps. 110: 1 and Heb. 10: 12, 13.
As long, then, as there is a repenting rebel against the government which Christ died to maintain, so long will the Saviour sit and rule conjointly with the Father on the throne of grace, and through his priestly intercessions offer to God the counsel of peace for all who come to him. Zech. 6: 13. But the time comes when a change takes place. The last one who will accept the gospel call having yielded, and the last plea for guilty man having been made, the end comes, Christ delivers up the kingdom of grace to God, and eternal justice bears sway. 1 Cor. 15: 24–28. At this time he also receives from the Father the kingdom to which he is heir, comprising the former subjects of grace of every age and clime, over whom he is to reign forever and ever. Dan. 7: 18, 14.
The change effected and the kingdom transferred, nothing then remains but for him to descend to earth, and restore to life his devoted followers of the past, make them subjects of his immortal kingdom, and crown them with eternal glory. Then, although seated on his own throne of glory (Matt. 25: 31), attended by all the holy angels, Christ will remember that penitent thief, and give him a place in paradise. At that time, too, all who have humbly followed the word of God, and faithfully carried out his will,—no matter how much reproach they have suffered for Christ’s sake, or how obscure their death, without even a stone to mark their resting-place,—will be remembered by the Lord of glory, and be given a place in his everlasting kingdom. J. O. Corliss.

UNSPOTTED FROM THE WORLD.

By A. SMITH

One of the chief characteristics of a Christian is that he keeps himself “unspotted from the world.” In his daily intercourse with his fellow-men he is thrown, more or less, into the society of those whose spirit and deeds are not in harmony with Christ, and hence not in union with his own spirit. He hears the name of God blasphemed; but if by word or act he shows no disapprobation, he becomes spotted by the contact, and guilty in the sight of Heaven (see Lev. 5:1); or, if wrong principles are expressed, and he makes no protest, he becomes contaminated with the evil. He frequently witnesses a wrong spirit of levity and jesting; but if he join in the laugh and pass around the joke he becomes “spotted with the world.”
There are gatherings and associations for worldly amusement or profit; there are secret societies for worldly gain multiplying upon every hand; but the language of the Christian’s heart should be: “O my soul, come not thou into their secret; unto their assembly, mine honor, be not thou united.” Gen. 49: 6.
Opportunities to bear the cross for Jesus’ sake are allowed to slip, and self-condemnation and spiritual barrenness is the result. A man who followed the business of threshing once said to me, that he had been, with his machine, all through a certain community that was largely religious by profession, and yet only one man there had the courage to call the hands together and pray before them. Although he (the thresher) may not in any way have acknowledged it to that humble Christian, I knew that he respected the piety of that man above that of any other professor of religion in that section.
It may be asked, “Should a Christian exclude himself from the society of worldly people?” By no means. Jesus, our pattern, did not thus exclude himself. The Christian may have business transactions with unbelievers, may cultivate a friendly intercourse with them as neighbors or acquaintances, and yet in all these relations honor and glorify God.
A Christian may often do wrong, but as soon as he becomes aware of it, let him at once go to the person or persons that may be affected by it, and fully confess it, and, as far as possible, make reparation. Nothing else, perhaps, would go so far as this to establish confidence in his integrity. I believe that men of the world sometimes put professed Christians to severe tests to prove them. Happy is he who endures the trial.
A. SMITH.

WATCH

By Chas. L. Boyd

I OFTEN hear brethren and sisters wishing their circumstances were different, that they might be able to do something for the advancement of the cause of God; but at the same time they justify themselves, under the existing circumstances, in doing little or nothing. But God has something to be done in every nook and corner of earth's great harvest field, and those who stand ready get the work and receive the hire.
Here are a few illustrations, ancient and modern.
Lot sat at the gate of the city, improving every opportunity of doing good to his fellow-men. The angels found him at his post of duty; they received of his hospitality, and he of their salvation. Elisha was a husbandman. Ever faithful, the Lord knew where to find him. Elijah passed that way; the Spirit speaks, and Elisha follows the man of God and ministers to his wants. In return he receives Elijah's mantle and a double portion of the Spirit of Israel's God.
A few years since a lady in Iowa embraced the Sabbath. She had no opportunity to unite with the church, and soon came to Nebraska. She was closely confined at home, and what could she do? (What would you have done, my sister? What have you done?) She talked the truth in a kind and winning manner. She lived it; her lamp was trimmed, and others saw the light of its burning. She sent for a minister to come and preach the third angel's message, and now sees a church organized and four of her own family, who were without Christ, within its folds. Here is another case. Some S. D. Baptists left church privileges in Wisconsin and “came West.” The lamps of those who used their neighbor's oil burned very feebly, or expired. Others were faithful to their high calling. One devoted sister, in reaching out after others, talked of Christ and the Lord's Sabbath to a youth who was, in consequence of an accident with a gun, lying on a bed of affliction. But how could he keep the Sabbath? The holy day returned. His pocket knife, which afforded him his usual pastime, was laid aside, with, “I am not going to whittle any more on the Sabbath.” His father, who had once known and loved the truth, heard the resolution. A tender chord was touched in his heart. He immediately sent for the REVIEW as a Sabbath pastime for his boy, and soon commenced to observe the Sabbath and to live a Christian life. Some of his neighbors joined him. A minister was called, and now a church is organized and there is a company rejoicing in the “blessed hope” as the result of this sister's faithfulness.
Had Lot been at the Sodomites' places of amusement, would not he and all his family have perished with that doomed city? Had Elisha been mingling with the worshipers of Baal, would he ever have been called to be a prophet of the Lord? Did the Master give to those sisters a talent? The value of the increase can only be estimated in the scales of eternity. Souls are saved! Angels rejoice that sinners are converted, and that wanderers are called back to the Father's house!
“Go work in my vineyard; there's plenty to do, The harvest is great and the laborers are few; There's weeding and fencing, and clearing of roots, And plowing and sowing, and gathering the fruits. There are foxes to take, there are wolves to destroy, All ages and ranks I can fully employ.
“Go work in my vineyard; I claim thee as mine, With blood did I buy thee and all that is thine: Thy time and thy talents, thy loftiest powers, Thy warmest affections, thy sunniest hours. I willingly yielded my kingdom for thee, The songs of archangels, to hang on the tree.”
“Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things which shall come to pass, and to stand before the Son of man.”
CHAS. L. BOYD.

TENT SEATS AND GUYS.

By R. M. Kilgore

If our discourses were only twenty or thirty minutes long, we might not need seats with backs to them. But when we invite men and women of all classes and ages to our meetings, and expect them to sit and listen an hour or more to what we have to say, it is very necessary that we make them as comfortable as we can. It has been a matter of great anxiety, among our ministers who are laboring with our tents, about attaching backs to our temporary seats.
I have received inquiries as to the arrangements we have made in this respect. Our present method is the best we have seen, and gives perfect satisfaction. The risers are simply twelve-inch boards, twelve feet long, on which are six seats. They are raised by blocks till they average fifteen inches from the ground. Each of these forms a section, on each side of which is an aisle, so that persons can walk without stepping over the risers.
To each of these seats we have a back made as follows:—
On each riser, behind each seat, is bolted, with one bolt, near the top of the riser, a nicely planed piece 1¼ inches by 3 inches, two feet long, in the top of which is a slot, 3 inches long to receive a three-inch strip the same length of the seat, which forms the back. Below the bolt and in front of the upright piece, near the foot, is nailed a small block to hold it in position. Thus hinged, the back can fall forward, and in transporting them can be left on the riser, and carried without injury. By having these pieces and strips all planed and made by machinery, and the holes for the bolts all bored, everything will fit nicely, look well and the expense will not be great. The backs should be about 16 inches high, and at such an angle as to make them the most comfortable.

GUYS.

I have used the iron guy for five or six years on our large tents, and am satisfied that they are far superior to the rope. They will not shrink or expand with the changes of the weather, and so far I have seen none cut with knives in the hands of mischievous or malicious persons. They are stronger and more durable than ropes. There is no wear-out to them, therefore they are more economical.
After experimenting, I find the following the best way to make them:—
Three long joints, connected with two links of the same material, so that they can be folded. At one end there should be a foot of the best trace-chain, with a ring through which this can pass, this forming a loop to pass around the ground stake; at the other end, another foot of chain to attach to the top of the upright posts, and connect with the tent. These chains should be burned so as to toughen them. Each turn should be welded. I find that the 5/16 round iron is strong enough, and it makes a very light guy. It costs just a cent a foot here. Trace-chains 30 cents apiece, and to make them it costs 40 cents a guy. For a large tent with 8 ft. wall a guy should be made about thirteen feet long.
R. M. KILGORE.

WHEAT HARVEST.

By Hattie M. Bose

Throughout the blessing of God on the farmer's efforts, an abundant wheat harvest is about to be gathered by our brethren in Michigan. This desirable result has been secured by the mutual co-operation of divine and human agencies. However favorable had been the divine providence as manifested in the gift of sunshine and shower, no harvest could have been reaped had not man plowed the ground and sowed the seed. On the other hand, however carefully the soil had been prepared and the seed sown, no harvest could have been gathered had not God caused the seed to germinate, and grow to maturity. The wheat harvest must therefore be attributed to two agencies, each one of which is indispensable.
And now that the harvest is about to be gathered, it is but right that the farmer should acknowledge the claim of God to his share. As God is the primary owner of the soil his portion should be measured out first. This is the divine rule. Give to the Lord “the first-fruits of all thine increase.”
This rule is binding upon all God's people, and as a reward of obedience he has promised that their “barns shall be filled with plenty.” But if they withhold his portion, they expose themselves to the charge of robbery.
How many of the thousands of Christian farmers will recognize the claim of God to the first-fruits of the wheat harvest as his tithe?
MRS. HATTIE M. BOSE.

REYNOLDS, GA.

By C. O. Taylor

The truth is still gaining ground in all this section of country. I am invited to new places, and have good and attentive congregations. I spoke twice last Sunday in a place I had visited but once before. I spoke on the evidences of the soon coming of Jesus. The gentleman who had invited me to preach told me they had heard much about my doctrine, and now they wanted to know from me just what I believed. Of course that was just what I wanted to tell them. I speak freely here, without any opposition except that arising from the indifference to Bible truth and the claims of God, which is so common to this age.
The company here that took their stand to keep all the commandments are steadfast, learning more of the message. Since we have had regular appointments in the village, the interest has increased. The influence of our people is being felt for good.
Bro. Samuel P. Mitchell, of Brooks county, writes me to-day from the county jail. He wrote me a few weeks ago that the grand jury had found a bill against him for working on Sunday, and he expected his next would be from the jail. In his card to-day he says: “And I am happy to say I am contented. I have a clear conscience, and harbor animosity against no man. I was sentenced to pay $25.10 or be imprisoned in the county jail for thirty days. Several men kindly offered to pay the fine if I would promise to work no more on Sunday.”
While I was laboring in Brooks county, I was invited to come into that part of the county where Bro. Mitchell lived. An appointment was sent, and given out. Afterwards the Methodist minister who had an appointment there once in four weeks endeavored to get the house closed against me. It belonged to all. The gentleman that took the appointment there by this time became much in earnest, as the Southern people sometimes do, and said I should fill the appointment if he had to fight while I spoke. Bro. M., living some six miles away, hearing there was some difficulty, came, and invited several others, to see that the right and fair thing was done. They knew nothing of my doctrines and had no particular sympathy for me; they only desired to see justice done to a stranger. Bro. M. soon became interested. He was one of the first that commenced to keep the Sabbath there last fall. He has been faithful, doing what he could to keep up the interest and carry it forward. For his honest, Christian course he is now in the county jail for thirty days.
I have always advised those coming to the Sabbath not to be too bold in working on Sunday, as the practice is so very new, and seems strange. The Constitution of this State grants freedom in worshiping God according to the dictates of conscience. The law pronounces labor on Sunday a misdemeanor. Pray for our dear brother, and for the prosperity of the truth, in all this wide Southern field. I trust God will overrule for good. Already it is in papers published in the center of the State, that a man that keeps the seventh day is in jail for working on Sunday.
C. O. TAYLOR.

MAKING PEOPLE HAPPY.

Everybody can make somebody else happy, and our world would be a pleasant place to live in, if all were trying to do this.
Some men move through life as a band of music moves down the street, flinging out pleasure on every side through the air to every one, far and near, that can listen.
Some men fill the air with their strength and sweetness, as the orchards in October days fill the air with the odor of ripe fruit. Some women cling to their own houses like the honeysuckle over the door; yet, like it, fill all the region with the subtle fragrance of their goodness. How great a bounty and blessing it is to so hold the royal gifts of the soul that they shall be music to some, fragrance to others, and life to all! It would be no unworthy thing to live for, to make the power which we have within us the breath of other men's joys; to fill the atmosphere they must stand in with a brightness which they cannot create for themselves.

BIBLE LESSONS FOR YOUTH.

LESSON VII.—THE FLOOD.

QUESTIONS.

1. Why did God bring a flood of waters upon the earth? Gen. 6:5, 12, 13.
2. How many persons were saved from the flood? 1 Pet. 3:20.
3. Who were they? Gen. 7:7.
4. Did the antediluvians have any warning of the coming danger? 2 Pet. 2:5; 1 Pet. 3:19, 20.
5. Did they heed Noah’s preaching? Matt. 24:37–39.
6. When Noah came out of the ark, what covenant did the Lord make with him, and his seed? Gen. 9:9–11.
7. How is the earth to be destroyed a second time? 2 Pet. 3:5–12.
8. When will this destruction take place? Verses 7, 12.
9. For what do we look when this earth shall have been destroyed by fire? Verse 13.
10. Where do we find a promise of a new earth? Isa. 65:17.
11. What did John see in vision? Rev. 21:1.
12. Will the new earth ever be destroyed? Isa. 66:22.
13. What admonition is given us, seeing we look for such things? 2 Pet. 3:14.
14. What caution does Peter give? Verse 17.
15. What should we do? Verse 18.
16. Shall we grow in the knowledge of the truth, unless we apply our hearts and minds to the study of it?

SYNOPSIS.

God saw that violence filled the earth, that all flesh had become corrupted, and that the wickedness of man was so great that every imagination of the thoughts of his heart was only evil continually. So he brought a flood upon the earth, and destroyed the vast multitudes that then inhabited it. Only Noah and his family, eight persons in all, were saved. Noah was a preacher of righteousness, and warned the people of the coming flood while he was preparing the ark in which he and his family were saved; yet they heeded not his warning, but went on as before, until the very day of the flood.
When Noah came out of the ark, he offered sacrifices to the Lord, with which God was well pleased. And God made a covenant with Noah and his seed, that he would no more destroy the earth by the waters of a flood. Yet we learn from 2 Pet. 3:5–12 that the earth is to be destroyed by fire.
This destruction will take place in what is called the day of God, when he shall execute judgment on the wicked. Verses 7, 12. When the wicked shall all have been destroyed, and the earth thoroughly cleansed by fire, we are to look for a new earth, wherein the righteous shall dwell. Verse 13. This new earth is promised in Isa. 65:17. John also saw it in vision. Rev. 21:1. It will never be destroyed; for there will never be any wickedness there. Isa. 66:22; 2 Pet. 3:13.
We are admonished, seeing we know these things, to be diligent, that we may be found of him in peace, without spot and blameless; to beware lest we also, being led away with the error of the wicked, fall from our own steadfastness. We are also commanded to grow in grace, and in the knowledge of our Lord and Saviour, Jesus Christ. 2 Pet. 3:14, 17, 18. How can we grow in the knowledge of our Saviour, unless we study the Bible, the only book that gives any account of him?

THE BIBLE.

By Wm. Leggett

This little book I'd rather own Than all the gold and gems, That e'er in monarchs' coffers shone— Than all their diadems. Nay, were the seas one chrysolite, The earth one golden ball, And diamonds all the stars of night, This book were worth them all.
How baleful to Ambition's eye His blood-won spoils must gleam, When Death's uplifted hand is high, His life a vanished dream! Then hear him with his gasping breath For one poor moment crave! Fool! wouldst thou stay the arm of Death Ask of thy gold to save!
No, no; the soul ne'er found relief In glittering hoards of wealth, Gems dazzle not the eye of grief, Gold cannot purchase health; But here a blessed balm appears To heal the deepest woe, And he that seeks this book in tears His tears shall cease to flow.
Here he who died on Calvary's tree Hath made that promise blest: “Ye heavy-laden, come to me, And I will give you rest;” A bruised reed I will not break, Nor contrite heart despise; My burden's light, and all who take My yoke shall win the skies!”
Yes, yes, this little book is worth All else to mortals given; For what are all the joys of earth Compared to joys of Heaven? This is the guide our Father gave To lead to realms of day— A star whose lustre gilds the grave, The Light, the Life, the Way.
— Wm. Leggett.
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