Review and Herald, Vol. 90, No. 43. (10/23/1913)

Review and Herald

Oct 23, 1913

Review and Herald Publishing Association · Takoma Park Station, Washington, D. C. · Oct 23, 1913

Vegetarian, Hygiene, Colds, and Consumption Number

By Editor

Will Lemons Cure Consumption? See New "Care of the Sick" Department

FREDERICK H. ROBINSON, EDITOR "MEDICAL REVIEW OF REVIEWS," WRITES: "I BELIEVE YOUR JOURNAL TO BE THE BEST HEALTH JOURNAL EVER PUBLISHED. IT IS THE ONLY ONE FREE FROM ALL PERNICIOUS FADS. YOU CERTAINLY DESERVE GREAT SUCCESS."

THE NOVEMBER NUMBER

Striking Three-Color Cover
Diet of Legumes or Pulses
Three Ways of Using Legumes
Diet — Its Nature and Importance
Report of School Hygiene Congress
Teaching Sex Hygiene
Those "Chilly Feelings"
Care of the Sick (New Department)
Lemons as a Cure for Consumption
Neglected Colds and Consumption
Neuralgia — Corns — Headache
Questions and Answers (15 Answers)
Health Cakes — How to Make
Flies and Infantile Paralysis
Chronic Stomach Trouble
Using Water at Meals

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"Vaticanism Vs. America" and "Free Speech" Number

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Three Striking Cartoons and a Double-page Picture of the "American Federation of Catholic Societies" Convention

DON'T MISS THE ARTICLES TELLING OF THE MOBBING OF JEREMIAH J. CROWLEY AND OTHER PROTESTANT LECTURERS, AND THE BOYCOTTING OF THE WASHINGTON "POST."

PARTIAL NOVEMBER CONTENTS

Four-page Frontispiece — Nast Cartoons — "Uncle Sam's Appeal to Rome," "Vaticanism in Germany and the U. S.," and Other Pictures. Attitude of Roman Catholics Toward Freedom of Speech Papal Boycott Against Washington "Post," for Printing the Truth. Archbishop Ireland Vs. the Popes (parallel quotations) Bible to Be Understood by All Papacy Foretold in Prophecy, No. 3 — Prof. Gaussen on Daniel 7 Vaticanism in Germany and the United States, No. 2 — Warning of Republican Congressional Committee. Fourteen Other Articles and Items

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"What Doest Thou Here?"

By MRS. E. G. WHITE

ELIJAH'S retreat on Mt. Horeb, though hidden from man, was known to God. As the prophet had brooded over Israel's unreadiness to return to God, and over Jezebel's continued influence over Ahab, his faith and courage had fled. But he was not left to struggle alone with the powers of darkness.

Through a mighty angel the word of the Lord came to him, "What doest thou here, Elijah?" In bitterness of soul, Elijah mourned out his complaint: "I have been very jealous for the Lord God of hosts: for the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away."

Calling upon the prophet to leave the cave in which he had hidden, the angel bade him stand before the Lord on the mount, and listen to his word. As Elijah obeyed, "behold, the Lord passed by, and a great and strong wind rent the mountains, and brake in pieces the rocks before the Lord; but the Lord was not in the wind: and after the wind an earthquake; but the Lord was not in the earthquake: and after the earthquake a fire; but the Lord was not in the fire: and after the fire a still small voice. And it was so, when Elijah heard it, that he wrapped his face in his mantle, and went out, and stood in the entering in of the cave." His petulance was silenced, his spirit softened and subdued. He now knew that a quiet trust, a firm reliance on God, would ever find for him a present help in time of need.

Not by a mighty manifestation of divine power, but by "a still small voice," God chose to reveal himself to his servant. Thus he desired to teach Elijah that it is not always the work that makes the greatest demonstration that is most successful in accomplishing God's purpose. While Elijah waited for the revelation of the Lord, a devouring fire swept by; but God was not in the flame. A tempest rolled, and the lightnings flashed; but God was not in all this. Then there came a still small voice, and the prophet covered his head before the presence of the Lord.

It is not always the most learned presentation of truth that convicts and converts the soul. Not by eloquence or logic men's hearts are reached, but by the sweet influences of the Holy Spirit, which operate quietly yet surely in transforming and developing character. It is the still, small voice of the Spirit of God that has power to change the heart.

"What doest thou here, Elijah?" the voice inquired; and again the prophet answered, "I have been very jealous for the Lord God of hosts: because the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away."

The Lord assured Elijah that the wrong-doers in Israel should not go unpunished. There was stern work to be done, that all might be given opportunity to take their position on the side of the true God. Elijah himself was to return to Israel, and share with others the burden of bringing about a reformation. Some were to be especially chosen to fulfil the divine purpose in the punishment of the idolatrous kingdom.

"Go," the Lord commanded Elijah, "return on thy way to the wilderness of Damascus: and when thou comest, anoint Hazael to be king over Syria: and Jehu the son of Nimshi shalt thou anoint to be king over Israel: and Elisha the son of Shaphat of Abel-meholah shalt thou anoint to be prophet in thy room. And it shall come to pass, that him that escapeth the sword of Hazael shall Jehu slay: and him that escapeth the sword of Jehu shall Elisha slay."

Elijah had thought that he alone in Israel was a worshiper of the true God. But he who reads the hearts of all, revealed to the prophet that there were many in Israel who, through the years of apostasy, had remained true to him. "I have left me," God said, "seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him."

There are many lessons to be drawn from Elijah's experience during these days of discouragement and apparent defeat,—lessons invaluable to the servants of God in this age, marked as it is by general departure from right. The apostasy prevailing today is similar to that which in the prophet's day overspread Israel. In the exaltation of the human above the divine, in the praise of popular leaders, in the worship of mammon, and in the placing of the teachings of science above the truths of revelation, multitudes today are following Baal. Doubt and unbelief are exercising their baleful influence over mind and heart, and many are substituting for the oracles of God the theories of men. It is publicly taught that we have reached a time when human reason should be exalted above the teachings of the Word. The law of God, the divine standard of righteousness, is declared to be of no effect. The enemy of all truth is working

with deceptive power to cause men and women to place human institutions where God should be, and to forget that which was ordained for the happiness and salvation of mankind.

Yet this apostasy, wide-spread as it is, is not universal. Not all in the world are lawless and sinful; not all have taken sides with the enemy. God has many thousands who have not bowed the knee to Baal, many who long to understand more fully in regard to Christ and the law, many who are hoping against hope that Jesus will soon come to end the reign of sin and death. And there are many who are worshiping Baal ignorantly, with whom the Spirit of God is striving.

These need the personal help of those who have learned to know God and the power of his word. In such a time as this, every child of God should be actively engaged in helping others. As those who have an understanding of Bible truth try to seek out the men and women who are longing for light, angels of God will attend them. And where angels go, none need fear to move forward. As a result of the faithful efforts of consecrated workers, many will be turned from idolatry to the worship of the living God. Many will cease to pay homage to man-made institutions, and will take their stand fearlessly on the side of God and his law.

Much depends on the unceasing activity of those who are true and loyal, and Satan puts forth every possible effort to thwart the divine purpose to be wrought out through them. He causes some to lose sight of their high and holy mission, and to become satisfied with the pleasures of this life. He leads them to settle down at ease, or, for the sake of greater worldly advantages, to remove from places where they might be a power for good. Others he causes to flee in discouragement from duty because of opposition or persecution.

(To be concluded)

To the Desert

By Arthur W. Spaulding

ARTHUR W. SPAULDING

O WASTE and desert land, Child of chaotic wrath, Heaving with time-scarred hand Thy curses on my path, Wild are thy beetling brows, Parched is thy naked breast, Guarding thine ancient vows Of hate that knows no rest.

Whether with puny strength Man seeks thy niggard wells Or crawls thy burning length Through everlasting hells, Pitiless, cruel, stark, Thou holdest forth his fate, Dost set on him thy mark, And point his ultimate.

Thou, too, thou scourge of God, Struck on a rebel world, Thou, too, shalt feel the rod, And to the dust be hurled. Fixed is thy kingdom's space,— One black millennium; Then shall they hide thy face, And God's fair Eden come.

Canon Diablo, Ariz.

Proper Use of the Tithe

By E. K. Slade

Gospel Finance—No. 13

Proper Use of the Tithe

E. K. SLADE

"THE money coming into the treasury is to be carefully guarded." Individuals have been known to use their tithe to help the poor or to assist in some other worthy enterprise instead of placing it in the Lord's treasury to be used as he directs. Local churches have made the mistake of using a portion of the tithe to meet some of their local expenses. Conference committees have allowed tithe, in some instances, to be used for other branches of the work than that for which it has been set apart. This irregularity does not exist now to the extent that it did in past years, yet there are reasons for taking steps even now to guard this fund carefully.

We are just as much under obligation to use the tithe properly as we are to recognize it as belonging to God. It is to be placed in his treasury, from which it is to be drawn for one purpose only. It has been sanctified, or set apart, for that one purpose. In diverting it from its proper use we not only deplete the treasury, but we also run the risk of failing to distinguish between the common and the sacred. We may reason that all branches of the gospel work are on the same basis, and that it matters not if the tithe is applied wherever we see fit, but our reasoning is set aside by the definite instructions the Lord has given us on this point.

"The tithe is to be used for one purpose—to sustain the ministers whom the Lord has appointed to do his work." Much counsel has been given us in regard to how the tithe should be safeguarded and properly expended which we will do well to keep ever in mind.

"Those who have charge of our church buildings are to be supplied with the means necessary to keep the buildings in good repair, but this money is not to come from the tithe. A very plain, definite message has been given to me to give to our people. I am bidden to tell them they are making a mistake in applying the tithes to various objects, which, though good in themselves, are not the object to which the Lord has said the tithe should be applied. Those who make this use of the tithe are departing from God's arrangement. God will judge for these things. One person reasons that the tithe may be appropriated for school purposes, still another would reason that canvassers and colporteurs should be supplied from the tithe, but a great mistake is made when the tithe is drawn from the object for which it should be used—the support of the ministry."

"There should be an abundant supply in the Lord's treasury, and there would be if selfish hearts and hands had not made use of the tithe to support other lines of work. God's reserved resources are to be used in no such haphazard way. The tithe is the Lord's, and those who meddle with it will be punished with the loss of their heavenly treasure unless they repent. Let the work no longer be hedged up because the tithe has been diverted into various channels other than the one to which God said it should go. Provision is to be made for these other lines of work. They are to be sustained, but not from the tithe. God has not changed; the tithe is to be used for the support of the ministry."—Special Testimonies.

To pay the salary of a Bible teacher in our schools is in harmony with the above counsel, providing he is a minister. "The best ministerial talent should be employed in teaching the Bible in our schools. . . . and their salaries should be paid from the tithe."—Ib.

Those who are so unfortunate as to be in debt often raise a question as to what their duty is. A correct understanding of the nature of the requirement and of the principle involved will clear up all these questions that arise. The following paragraph is very clear on this point:—

"The man who has been unfortunate, and finds himself in debt, should not take the Lord's portion to cancel his debts to his fellow men. He should consider that in these transactions he is being tested, and that in reserving the Lord's portion for his own use he is robbing the Giver. He is debtor to God for all that he has, but he becomes a double debtor when he uses the Lord's reserved fund in paying debts to human beings."—"Testimonies for the Church," Vol. VI, page 391.

A greater blessing surely awaits us as we more fully heed all God's requirements in regard to the use of the tithe.

Mt. Vernon, Ohio.

Sacred Music

By Clemen Hamer

THE gift of music is one of God's choicest gifts to man, and when consecrated to his service, its power for good and field of influence are limitless. The fact that music has been dragged in the dust and has become a snare instead of a help to many should not in any way blind our eyes to its true worth, for has not Satan sought to pervert every good gift of God to further his own evil work?

Too often one who has ability either to sing or to play will neglect the cultivation of this talent, feeling that other things are so much more important and useful in the work of the Master. What a sad mistake, and how bitterly we may regret it some day when the Lord requires at our hand the talent we have buried.

The power of song in great revival efforts is coming to be universally recognized. Many times the preacher of the gospel has told the story of salvation, and has labored, and prayed, and pleaded with men to give themselves to God; but the word has seemed to fall on hearts of stone. There is no response, and the effort seems to be in vain. But wait. The singer steps forward, and with a voice dedicated to the service of the Master, sings the simple story of Jesus and his love. As the message of salvation, set to beautiful melody, falls upon the listeners' ears, the stony ground of their hearts is broken up and made tender, and the good seed sown by the preacher springs up unto everlasting life. Would the result have been the same without the singer?

To many a heart bowed down with grief, to many a body suffering under a weight of affliction too heavy to be borne, to many a mind strained to the breaking-point, the song comes with its message of love, pointing to the time when sickness and sorrow and dying shall be over. It is an unspeakable blessing to be a channel through which the Comforter can bring peace to men's hearts.

Perhaps you do not have ability to sing but are able to play. Your field of usefulness is just as wide. The success of the song depends largely on the ability of the player. Many a song has lost its effect because of the failure of the player to enter into the spirit of the

singer and of the song. We should study to make our playing such as will inspire those who sing to do so with their whole hearts to the praise of God.

There is great need in the service of God of consecrated musical talent. This we shall have if the right standard is held up before the youth in our homes. When this is done, music will become a means of binding the home together and of drawing us nearer to God, who gave us this great gift with which to praise him.

As we view musical ability from this standpoint, it becomes a sacred charge from God, to be consecrated to him for service, and developed to the extent which will make that service most acceptable in his sight.

Foreign Mission Seminary.

Forces at Work

By C. E. Holmes

C. E. HOLMES

AMONG the many organizations seeking Sunday legislation is the Federal Council of the Churches of Christ in America. This body is composed of about thirty religious denominations, and claims to have a constituency of eighteen million church-members.

In a statement recently sent out to the public press, we find the following:—

“Two years ago the Federal Council Commission on the Church and Social Service started a national campaign for one day in seven for industrial workers.

“The commission appointed a committee, distributed among the various States, numbering in all about six hundred church leaders and social leaders, and entered into arrangements with the American Association for Labor Legislation by which that organization was to prepare legislative measures for the various States, the Committee of the Social Service Commission caring for the moral aspects of the campaign, but the legislative aspects being left to the Association for Labor Legislation.

“The Commission on the Church and Social Service is now sending out an appeal to the manufacturers and commercial organizations, urging that they bring about the needed reform by voluntary action, although the legislative campaign will be prosecuted earnestly during the next year.”

While the Federal Council and the American Association for Labor Legislation keep in the front the idea that it is only a one-day rest in seven they wish, it is plainly to be seen that Sunday observance is the pivotal point. The “moral aspects” of the campaign which the Social Service Commission is caring for are in reference to the sacredness of the first day of the week.

This is indicated in some questions proposed for discussion at ministerial meetings, when considering the labor question:—

“What is the law in this State with respect to Sunday observance?

“What is the effect of Sunday work on church attendance?

“What do the men who have Saturday half-holiday do with it? Has it any effect on their Sunday church attendance?

“Have any steps been taken in your State to provide for one day of rest out of every seven in those industries where Sunday work is necessary?

“What sort of activities are commonly proceeded against under your Sunday laws? Saloons? Ball games? Candy shops? Manufacturing plants?”

The forces that are to take part in the last great drama are fast coming into line. To fill her place in this conflict the church must pray and work. The woman, or church, is no match alone for the dragon, or powers of earth. It is to be noted in the prophetic picture of the revelator, that in every move of the dragon against the woman, she was especially protected. First, her child was caught up to heaven; second, God prepared a place for her in the wilderness, and gave her wings to fly to the place of refuge; third, the earth swallowed up the flood meant for her destruction; and now, in the last attack of the powers of this world, the woman, or true church, must still trust to the God of heaven for protection while warning the world of its doom.

Takoma Park, D. C.

Brotherly Love; Jesus, or Judas, Which?

By Mrs. E. M. Peebles

MRS. E. M. PEEBLES

“By this shall all men know that ye are my disciples, if ye have love one to another.” John 13:35.

WHAT would Jesus do? is a safe question to ask, and the only safe rule to follow in our dealings with one another and with our fellow men. Comparing the lives of Jesus and his betrayer, we see a marked contrast. In the three years of his association with Judas as one of the twelve, we have no intimation that the Master even so much as hinted to the others that Judas was not an honest man, that he was with them only for the temporal preferment he hoped to enjoy when Christ should, as Judas fully believed he would do, set up an earthly kingdom.

Knowing so well the heart of the traitor and his covetousness, that he was in the habit of appropriating to himself some of the funds from the common store, how natural it would have been for Jesus to mention that Judas was not what he professed to be, especially as toward the last Judas was continually insinuating doubts that confused the minds of the disciples, introducing controversies and misleading sentiments, and respecting arguments urged by the scribes and Pharisees against the claims of Christ, all being done in a way to give himself an appearance of sincerity. See “Desire of Ages,” page 719.

The silence observed by the Saviour respecting the character of Judas should be an example to us: and the golden rule, “Whatsoever ye would that men should do to you, do ye even so to them,” would, if followed, forever do away with the spirit of gossip, or even of unnecessarily speaking of the faults and weaknesses of another, especially of one in church fellowship. Doubtless that other has faults, but so have we; and unless we are willing that he should lay us on the dissecting table to uncover our faults before others, we should not do thus by him. It is true we are commanded to withdraw from those who walk disorderly, and to call sin by its right name; but we have no right to discuss with others what may seem to be the shortcomings of a fellow worker. If the Saviour maintained an entire silence respecting Judas, who was entirely counterfeit, should not we do as much toward those who are faithfully trying to do their best but sometimes fail?

If we could always remember that every soul is in deadly conflict with Satan, who is striving for the mastery, and that we are aiding him by spreading evil reports against a brother or sister, we should be more careful of our words, which are as winged arrows, carrying poison and death. “Behold, how great a matter a little fire kindleth.” Just a few words are spoken against another, and lo, they are repeated again and again, until they are heard around the world. “My brethren, these things ought not so to be.” “The words of a talebearer are as wounds.” “A talebearer revealeth secrets: but he that is of a faithful spirit concealeth the matter.”

If we love our neighbor as ourselves, we shall be as ready to spread the news of our own failures as we are to tell others of his; and furthermore, if the Holy Spirit has done its office work in our own heart, revealing to us our own inborn corruption, we shall feel too much humiliated by the sight of our own weaknesses to speak of those of others, lest we thereby call attention to our own; “for wherein thou judgest another, thou condemnest thyself.” By this rule, the one who does the most accusing is the most guilty, and is most active in the work of him who is called the “accuser of the brethren.”

The second great commandment is to “love thy neighbor as thyself.” Then all criticism and evil-speaking and back-biting will disappear from those who “keep the commandments of God.” Again: it sometimes occurs that the reports we hear are entirely without foundation; and in that case, we are found bearing false witness against another. We need to be careful; we need to be Christians.

My Endeavor

By Leigh Mitchell Hodges

My endeavor: To be true—first to myself—and just and merciful. To be kind and faithful in the little things. To be brave with the bad; openly grateful for good; always moderate. To seek the best, content with what I find—placing principles above persons and right above riches. Of fear, none; of pain, enough to make my joys stand out; of pity, some; of work, a plenty; of faith in God and man, much; of love, all.—Leigh Mitchell Hodges.

Editorial

By Editor

The Gamble Sunday-Sabbath Theory

YEARS ago, when Mr. S. W. Gamble, a Methodist minister, published his Sunday-sabbath theory, it was hoped by many that it would supply a long-felt want. By a curious process of confusing the weekly Sabbath with the annual feasts of the Levitical service, he contrived to lose the day of the Sabbath in the Old Testament, and then in the Greek text of the New he found it again, where, lo, it was Sunday.

Great was the joy, for the moment, of opponents of the Bible Sabbath. It was Dr. W. F. Crafts, we believe, who hailed the discovery as "the Waterloo of the Saturdarians." But as soon as wiser heads in the churches looked at the theory, they hastily put it out of sight, so far as they were able to do so.

But during the last year workers have reported meeting the teaching here and there, and not long since Elder J. J. Westrup told in these columns of finding it used by some missionaries in China, brought forward apparently as a last resort. Not long since we came across a review of the theory by a Methodist scholar, written years ago, but so clear and emphatic in its statement of facts that it may well be put on record in our columns. First, however, let us note one characteristic of the common weekly calendar in use in Palestine and other parts in ancient times, which makes perfectly plain, even to the eye, the matter of the New Testament text.

Our readers understand that in current usage among the Hebrews, Syrians, and others it was customary to speak of so many weeks as so many Sabbaths. The Sabbath, being the completion of the week, stood for the full cycle of days; and the days were designated as the first, second, etc., of or in the "Sabbath," or week. Horne, in his "Introduction to the Holy Scriptures," speaks of the wide-spread use of this term for week in ancient times,—

the word Sabbat, or Sabbata, denoting a week among the Syrians, Arabians, Christian Persians, and Ethiopians, as in the following ancient Syriac calendar, expressed in Hebrew characters:—

One of the Sabbath, or week, Sunday

Two of the Sabbath, Monday

Three of the Sabbath, Tuesday

Four of the Sabbath, Wednesday

Five of the Sabbath, Thursday

Eve of the Sabbath, Friday

The Sabbath, Saturday

The high antiquity of this calendar is evinced by the use of the cardinal numbers, one, two, three, and so forth, instead of the ordinals, first, second, third, and so forth, following the Hebrew idiom; as in the account of the creation, where we read in the original, "one day—two day—three day," and so forth. . . . It is remarkable that all the evangelists follow the Syriac calendar, both in the word Sabbata, used for "a week," and also in retaining the cardinal number mia Sabbaton, "one of the week," to express the day of the resurrection. (Matt. 28:1; Mark 16:2; Luke 24:1; John 20:1.)—Vol. II, part 2, chap. 4.

With this calendar before the eyes, no one can fail to see that when Matthew wrote about events following the end of "the Sabbath," as it began to dawn toward the "one of the Sabbath," the only possible translation of the thought into modern English is just that of our Bibles, "In the end of the Sabbath, as it began to dawn toward the first day of the week." But Mr. Gamble's discovery announced that the rendering, "first day of the week," was incorrect; that the word day was not to be understood there at all; and that the text meant that Sunday was really the first Sabbath, or original Sabbath of Eden.

Then it was that Dr. Wilbur Fletcher Steele, a Methodist scholar, wrote an article in the Methodist Review (May, 1899), entitled "Must Syntax Die That the Sabbath May Live?" He said:—

In the context with the tireless seventh-day Sabbatarians increasingly are certain Methodist writers insisting that the resurrection of Christ upon the first day of the week recovered and reenacted the original, creational, and true Sabbath. With hearty sympathy does the writer view their every legitimate argument to establish the sanctity and foster the hallowing of the Lord's day. But when a claim on its behalf is distinctly based upon, or forcibly corroborated by, a gross wrestling of the Holy Scriptures, suspicion as to its validity instinctively sets in, to say nothing of mortification and repugnance.

Taking up the acclaimed discovery in the New Testament text, he continued:—

This widely heralded Klondike discovery as to mian Sabbaton turns out to be only the glitter of fool's gold. It rests upon the profoundest ignoring or ignorance of a law of syntax fundamental to inflected speech, and especially of the usage and influence of the Aramaic tongue which was the vernacular of Jesus and his apostles. Must syntax die that the Sabbath may live?

Let these affirmations [of the theory] be traversed: "4. No Greek word for 'day' occurs in any of the passages."

Made for simple readers of English, that statement lacks candor. Said word is there, latent, to a much greater degree than it is in our phrase, "The twenty-fifth of the month." Upon being asked, "The twenty-fifth what?" the veriest child instantly replies, "Day." But stronger yet is the case in hand. The adjectival word mian is in the feminine gender, and an immutable law requires adjective modifiers to agree with their nouns in gender. Sabbaton is of the neuter gender, and out of the question. What feminine Greek word is latent in this phrase, and yet so patent as to reflect upon this adjective numeral its feminine hue? Plainly the feminine word hemera, "day," as analogously it is found in Mark 14:12, prote hemera ton asumon, "the first day of unleavened bread." Boldly to aver that "no Greek word for 'day' occurs in any of the passages," is to blind the simple English reader to the fact that an inflected language, by its numerous genders and cases, can indicate the presence and force of latent words to an extent undreamed of in English.

Speaking of the West Aramaic speech of Palestine in the days of Christ, Mr. Steele says:—

In that language we have the names of the days of the week as Mary taught them to her son Jesus.

Then he gives a sample of the ancient calendar, similar to the one we have quoted from Horne, only this one runs, "One in the Shabba," "second in the Shabba," "third in the Sabbath," etc., on to "eve of the Sabbath," and "the Sabbath." Such were the calendars that Matthew, and Mark, and Luke were familiar with, the current language of the street as men or children spoke of the days of the week. That is the language of the New Testament, as all translators have known. Mr. Steele concluded his review and exposure of the Gamble theory with the words:—

As a vital or corroboratory part of any argument for the sanctifying of the Lord's day this traversed exegesis, instead of being a monumental discovery, is but a monumental blunder. Thereby our foes will have us in derision.

Tell it not in Gath, Publish it not in the streets of Battle Creek, Lest the daughters of the Sabbatarians rejoice, Lest the daughters of the Saturdarians triumph.

It will be remembered that at the time he wrote, the Seventh-day Adventist headquarters were in Battle Creek, Mich. W. A. S.

Continue reading: Ideal Institutions — the Church and the State