Review and Herald, Vol. 78, No. 39. (9/24/1901)

Review and Herald

Sep 24, 1901

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Sep 24, 1901

WITHOUT EXCUSE.

By Ellen G. White

MRS. E. G. WHITE.

The question is often asked, How is the existence of sin reconcilable with the government of a wise, merciful, and omnipotent God. Why was sin permitted to take up its abode in the earth to cause suffering and discord?

It certainly was not God’s purpose that man should be sinful. He created him pure and noble, with no bias to evil. He placed him in the garden of Eden, surrounding him with every inducement to remain true to his allegiance. He placed His law around him as a safeguard.

There is no excuse for sin. It will be the final condemnation of Lucifer and his angels that when God shall ask, “Why have ye done this?” they will be able to assign no reason. And when at the last great day sinners are confronted with their sins, and are asked, “Why did you transgress?” every mouth will be stopped. The sinful will stand speechless before God.

Evil originated with Lucifer, who rebelled against the government of God. Before his fall he was a covering cherub, distinguished by his excellence. God made him good and beautiful, as near as possible like himself. Of him it is written, “Thou wast perfect in thy ways from the day that thou wast created, till iniquity was found in thee.” But self-exaltation entered his heart. Inspiration records the charge against him: “Thine heart wast lifted up because of thy beauty, thou hast corrupted thy wisdom by reason of thy brightness.” “How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations! For thou hast said in thine heart, I will ascend unto heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: I will ascend above the heights of the clouds; I will be like the Most High. Yet thou shalt be brought down to hell, to the sides of the pit.”

When God placed Adam in Eden, He told him that he might eat of the fruit of every tree in the garden save one, the tree of knowledge of good and evil. Thus Adam’s obedience was to be tested. God left him free to obey or disobey. He could have held him back from touching the forbidden fruit, but had He done this, Satan would have been sustained in saying that God’s rule was arbitrary. Adam was left perfectly free.

Looking upon the sinless pair in Eden, Satan saw an opportunity for carrying on the work which he had begun in heaven. Entering the garden in the disguise of a serpent, he told Eve that God was mistaken, that the fruit of the forbidden tree would not bring death, but wisdom. “And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat.” They fell under the temptation, and disobeyed God. Henceforth they could not live in Eden. God drove them forth, placing at the gate of the garden a flaming sword, which turned every way, to keep the way of the tree of life.

Through all the ages Satan’s work has been the same,—to make of none effect the law of God, to lead men and women to transgress the divine commands. God requires of human beings to-day just what He required of Adam,—perfect obedience. Satan strives to lead them to mistake darkness for light, and error for truth. He tells them that God has abrogated His law, and that all they have to do is to believe. Were this so, Satan would have accomplished on earth what he attempted to do in heaven, and he would therefore be entitled to the throne as ruler of the universe. But to-day, as in the beginning, his assertions are false. God’s law is unchangeable; and though by human beings it has been slighted, scorned, and rejected, it will ever stand as firm as the throne of Jehovah.

Many cherish the false hope that God will change to suit their sinfulness. But He who rules the world in wisdom and love is a God who changes not. He governs the world in omnipotence, and all that His love inspires He will execute. Now, as ever, the only way in which we can gain admittance into heaven is by conforming to His standard of righteousness.

Of His law God says, “The law of the Lord is perfect, converting the soul; the testimony of the Lord is sure, making wise the simple. The statutes of the Lord are right, rejoicing the heart; the commandment of the Lord is pure, enlightening the eyes. The fear of the Lord is clean, enduring forever; the judgments of the Lord are true and righteous altogether. More to be desired are they than gold, yea, than much fine gold: sweeter also than honey and the honeycomb. Moreover by them is thy servant warned: and in keeping of them there is great reward.”

Satan declared that human beings could not keep the law. Christ has proved this statement false. He came to this earth, and lived among men the law of God. He died on the cross to bear witness to the unchanging character of the law. This law had been broken, and only by the offering of Christ’s blood could the penalty be paid.

Christ came as a man, that He might meet men where they are. Had He come in all His glory, human beings could not have endured the sight. “Though He was rich, yet for your sakes He became poor, that ye through His poverty might be rich.” He planted the cross between heaven and earth, and when the Father beheld the sacrifice of His Son, He bowed before it in recognition of its perfection. “It is enough,” He said. “The atonement is complete.”

Could the law have been changed, Christ need not have died. But it was impossible for God to change. The penalty of transgression must be borne. Therefore, that the human race might not perish, the Son of God came into this world to live in our behalf a life of perfect obedience, and by the sacrifice of himself to meet the demands of justice.

See the Saviour, sinless and undefiled, yet bearing the penalty of sin. Why?—That we

might be spared. “God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.” God could not do more than He has done for us. He has left us without excuse.

HOLD THE TRAIN.

“Madam, we miss the train at B——.” “But can’t you make it, sir?” she gasped. “Impossible, it leaves at three, And we are due a quarter past.” “Is there no way? O, tell me, then, Are you a Christian?”—“I am not.” “And are there none among the men Who run the train?”—“No—I forgot— I think the fellow over here, Oiling the engine, claims to be.” She threw upon the engineer A fair face, white with agony.

“Are you a Christian?”—“Yes, I am.” “Then, O sir, won’t you pray with me, All the long way, that God will stay, That God will hold the train at B——?” “’Twill do no good; it’s due at three, And”—“Yes, but God can hold the train; My dying child is calling me, And I must see her face again; Oh, won’t you pray?” “I will,” a nod Emphatic, as he takes his place. When Christians grasp the arm of God, They grasp the power that rules the race.

Out from the station swept the train On time, swept past wood and lea; The engineer, with cheeks aflame, Prayed, “O Lord, hold the train at B——,” Then flung the throttles wide, and like Some giant monster of the plain, With panting side and mighty strides, Past hill and valley swept the train.

A half, a minute, two are gained; Along those burnished lines of steel His glances leap, each nerve is strained, And still he prays with fervent zeal. Heart, hand, and brain, with one accord, Work while his prayer ascends to heaven— “Just hold the train eight minutes, Lord, And I’ll make up the other seven.”

With rush and roar through meadow lands, Past cottage home and green hillsides, The panting thing obeys his hands, And speeds along with giant strides.

They say an accident delayed The train a little while; but He Who listened while His children prayed, In answer, held the train at B——,

New Orleans Picayune.

MEATS AND DRINKS.

By C. H. Bliss

ELDER C. H. BLISS.

(Harvey, Ill.)

“Why do you abstain from certain meats and drinks?” This question has often been asked by candid persons, and should receive a candid answer. I do not believe it pays to build on a weak foundation, to evade an honest question, or to take an unscriptural position for effect.

But let us notice some of the arguments offered by those who seem unwilling to accept the reform in diet. First, it is said, Food does not defile a man; for “not that which goeth into the mouth defileth a man.” We freely admit that our Saviour here refers to food, and designs to teach that eating certain foods, or touching certain things, does not defile. The ceremonial law, which pronounced a man unclean for touching an unclean animal or a dead body or diseased person, was an outward, formal law, which has ceased. Christ is teaching the principles of the new covenant, and regards sin in the heart as the only defilement we may fear. See Matt. 15: 19, 20. But we are also told that we “should not lust after evil things, as they lusted.” 1 Cor. 10: 6. And “when lust hath conceived, it bringeth forth sin.” James 1:15.

In regard to the use of meat it has been suggested that God gave to the priests certain portions of the offerings to eat: moreover, we are reminded that Elijah was fed on bread and flesh; that our Saviour ate it, and fed it to the multitude; and even the angels ate it at the time of their visit to Abram. From this the conclusion is drawn that the eating of flesh is not sin, as our Saviour never committed sin. This may be freely admitted. And it is very apparent to a thoughtful observer that there are circumstances when it is better to eat flesh than to abstain; as in the case of a boarder in a Western hotel whose diet consisted of white bread, meat, and mustard; or the prisoners in the South who ate with a relish dog or rat meat. There is much truth in the statement that circumstances alter cases.

On the other hand, it must be admitted that flesh food was not the original diet of man. It will also be seen by every Bible reader that associated with the free use of flesh food, there is a decline in the average age of man; neither can any observer fail to notice that diseases of every description are on the increase. Butchers frequently offer diseased meat for sale. In fact, many diseases among animals are not easily detected. Physicians tell us that many serious diseases can be traced to the use of meat.

Moreover, the effect of the free use of flesh food upon the passions and lusts of men, the intemperate indulgence of which is carrying thousands to an untimely grave, may be recognized by personal experience.

A meat diet is unnecessary. We live in a land of plenty. A large variety of fruits and grains and vegetables may be had, and these are much cheaper than meat. Why not heed the injunction of the prophet, “Eat ye that which is good”?

THE ONE THING NEEDFUL IN SCIENCE STUDY.

By E. J. Driver

E. J. DRIVER. (Fresno, Cal.)

Some time ago it was my fortune to meet a young college man of my own age. We were both out on a pleasure trip, and as he was a student from the scientific department of a large Biblical school, I counted on a very enjoyable vacation. He had studied astronomy, botany, chemistry, nature study, and physics, he said, as well as other branches of science in his course.

At first he seemed inclined to let me know that he was “up” on science. Many of the flowers we passed were named familiarly as Boykinia occidentalis, Grindelia cuneifolia, and the like, showing a good verbal memory. We came to a plant of the common Nightshade, filled with black berries. “That is a species of Solanum nigrum,” said my friend: “it contains a violent narcotic poison, and in some countries is used in mild doses to produce sleep.”

Pleased with his knowledge of the Nightshade and its properties, I thought to ask a few questions along Biblical lines, as my friend was preparing for ministerial work. What lesson would he draw from such plants as the Nightshade, I queried?

“Lesson? why, a botany lesson, of course!” he answered.

“No, I mean what Biblical lesson is there in it for you?” Well, really he couldn’t think of any just then. So we spoke of other things, and I found that, while he knew much of so-called science, it meant very little to him as a Christian.

I was with the young man almost two weeks, and only a few times during our trip did he really connect his nature study with spiritual thoughts. This would not have surprised me much, perhaps, had his aim been other than the ministry, or had his mind been a common one. But as it was, I could hardly understand why he saw so little in nature, till one day he said, “I know you are disappointed in my science. But the fact is, I never learned to really see nature for myself. I can get the lessons in the books all right, but somehow I cannot connect science and religion. At college the professor told us to make that our aim, but he did not tell us how, and besides kept us busy classifying, working problems, and memorizing names. And the textbooks were merely the common scientific ones of the day, though I suppose I ought to make exception of the book on nature studies, but that was largely theory or extracts from other books. So you see I am rather a failure yet, so far as ‘religious nature-study’ goes.”

And he is not the only one. Take the majority of those who finish college or school with a science training, and you find it practically useless to them. I am speaking now of Christians, of course.

What shall we say of such science study? We shall say that it is not only prevalent in the institutions of the world, but is common also in the schools of God, and a blot on their systems of education.

Christ brought nature and life into all His teaching. As a child, it is said of Him, “Apart from the unholy ways of the world, He gathered stores of scientific knowledge from nature. He studied the life of plants and animals, and the life of men. . . . Continually He was seeking to draw from things seen illustrations by which to present the living oracles of God.” Every student of science should work from the same standpoint, with the same aim.

One great difficulty is the lack of right aim,—not in the student, text-book, teacher, system, or school alone, but in all; for all work together. And when all fully realize the true object of science study, the scientific course will be precious in our schools.

We were put into the world to learn the truth and tell it. We were not to learn all the truth, but to learn and teach that truth that can reach and save men. Science is a part of that truth. Our science study should fit us to see in all nature the wise and potent hand of God, and in the fabric of His work to see love and goodness woven in. When we have learned to see these things and to tell them, we, too, can follow Christ’s plan of teaching. He saw that there was one great thing needful for men. He saw that it was needful for them to behold the attributes of God; that by beholding they might become changed. “All nature is speaking,” He said to himself, “and if I can teach man to hear her voice, she will tell him always of the Father’s wisdom and love, and day by day lead him upward in faith and trust.”

What we need, then, is to learn to see valuable lessons in our science, so that it will become a living, speaking thing to us. A little knowledge of this kind will serve us better than all the great volumes of information commonly taught, in reaching the hearts of men. That was God’s design for our schools, that we might learn to use nature’s lessons in connection with His word.

I have said that one great difficulty with the students and teachers of science is that they do not keep the object of their work clearly and constantly before them. But there is another cause of failure coeval with this. When the facts are learned, there is often a failure in learning how those facts should be used.

Visit any industrial school in the country, and you will find that the students are taught to use the tools that are given them. Without instruction, they could probably use some of them crudely, but not as the skilled workman “that needeth not to be ashamed.” Likewise facts of science are tools for the Christian work, as much as the hammer and saw are tools for the industrial work. But who is teaching us how to use them? We try in vain to saw with the hammer, or pound with the saw; and becoming discouraged

give up the attempt to use our unwieldy stock of chemistry, botany, or whatever it may be, and it passes from us into oblivion. God’s schools, in the days of the prophets, taught not only the truth, but the right truth, and the right way to use truth.

Let us hope, then, that the coming teacher and text-book will lay aside the unimportant, and teach our young men and women how to use those beautiful cases of drawing instruments, the sciences, for drawing men and women to Christ.

STUDY THE WORD.

By JOHN W. MCCORD

JOHN W. MCCORD.

(San Francisco, Cal.)*

God desires that His children should be so familiar with the Bible and the Testimonies as instantly to detect error, though a supposed angel should declare it unto them. To do this, it is necessary to study deeply the principles of the old landmarks, and not, like the ancient Athenians, constantly be desiring some new thing. Truths we call familiar are often only so in a surface way. They contain precious gems, which diligent study, aided by the Spirit of God, will enable us to discover.

This hunger for something new is the world's hunger, and one of the principal causes of the many isms and creeds in our midst to-day.

Had these souls been willing to allow the truths familiar from childhood to mold their lives, these truths would never have become old, but like the blessed sunshine, or the song of birds, they would be ever fresh and thrice welcome.

God wishes His people to keep time with the Third Angel's Message, and only by so doing can new truths be of any real value to us. The promise is, “If we walk in the light, as He is in the light, we have fellowship one with another, and the blood of Jesus Christ His son cleanseth us from all sin.” This cleansing is in the present tense, a daily experience; and only those living upon this normal plane will be benefited when God by His chosen servant brings fresh manna from His word.

Those living in obedience to every ray of light to-day are having the needful preparation to enable them to stand when the greater conflicts just ahead of the people of God break over them; on the other hand, those giving but partial obedience will find it very difficult, if not impossible, then, to keep step with their brethren. “If thou hast run with the footman, and they have wearied thee, then how canst thou contend with horses? and if in the land of peace, wherein thou trustedst, they wearied thee, then how wilt thou do in the swelling of Jordan?”

HOW BRAILLE BOOKS ARE MADE.

The Progress.

In embossing a book for the blind, the first thing necessary is to choose the book; and in this choice much care, forethought, and discrimination have to be exercised. The production of braille books being much more difficult, and consequently more expensive than the production of those in ordinary type, it is not possible even if it were desirable, to publish everything and anything for the use of the blind, as seems to be the custom nowadays with the big publishing houses when catering to the literary wants of the seeing. The book having been chosen, it is necessary to determine whether it shall have a large circulation, or whether the demand will be limited, perhaps to two or three copies. If the former is likely to be the case, the book has to be stereotyped—a process explained later; while if only a few copies will be required, it is copied by hand. In both cases, however, a manuscript copy has first to be made, from which the operator can work. This may be done either by a blind man from dictation or, as indeed is more often the case, by some seeing person acquainted with braille, who is willing to undertake the task, and thus save the blind workers much time.

When the manuscript has been completed and reread, the book is ready for stereotyping, or for delivery to a blind man to make further copies. Assuming that the book requires the former, a copy is now made of the manuscript on brass sheets, from which impressions on paper may afterward be taken. These brass sheets are especially rolled for the purpose till they are a certain gauge, and then cut to exactly twice the size of a braille sheet. After this, they are carefully folded by the stereotyper to the ordinary size, the crease thus formed being hammered flat, leaving a double sheet of brass hinged at one side, the two parts lying flat and close together.

Henceforward this double sheet is treated by the stereotyper as one; and when the dots are made on one half, they are reproduced on the other. There are many ways of making these dots on the brass plates, perhaps the simplest being with a frame made much like that used for ordinary braille writing, only that a steel punch and hammer take the place of the style, and the bed of the frame is grooved in long parallel lines, in place of the pits in those used for writing by hand. The objection to this system lies in the fact that it requires a great amount of practice to be able to hammer the punch correctly; for unless the blows are of equal force, some of the dots will be higher than the others; and where this happens, even a slow reader would be liable to pass his finger over the low dots without recognizing their presence, and would in consequence make nothing of the reading-matter.

Certainly the best, though more complicated, process of stereotyping, is that by which the majority of the British and Foreign Blind Association books are now printed. It consists of an upright machine fitted with six punches to represent the six dots in braille, which are worked by levers connected with keys in front of the machine, in appearance not unlike those of a piano. When the operator desires to make a letter of the alphabet, he presses on the keys representing the dots requisite for the character, and the corresponding punches are forced out behind to a uniform distance. With the foot a treadle is now worked, which pushes forward a die into which the punches fit, and the sheet of brass hanging suspended between these two receives the impression of such dots as the keys have forced forward. When the treadle and keys are released, the die and punches spring back to their ordinary positions, and the brass automatically moves along a space, in readiness for the next letter. The sheet can of course be easily raised line by line as required. The advantages gained in this process are that the dots are naturally of a uniform height, and that a whole character may be made with one pressure of the treadle, instead of having to make each dot separately with punch and hammer.

When all the plates to a book have been stereotyped, they are sent to a corrector to be carefully examined, and he makes a note of all the mistakes, and then returns a list of them, together with the plates, to the stereotyper, who works out the errors from the inside of the double brass sheet. This done, and the plates finally corrected, they are ready to pass into the hands of the printers, to have the paper impressions pulled from them.

The machines generally used for this purpose are the Columbia or Albion, both hand-presses; but the British and Foreign Blind Association has the use of a magnificent press, worked by a gas engine, which enables them to turn out an immense amount of work. On the bed of this machine are two boards covered with blanket or india-rubber, upon which the printer fastens two of the brass sheets by means of buttons. The tympan, or slat which comes down on the bed, also has india-rubber fastened to it, the object, of course, being to prevent the dots from becoming erased by the pressure exerted on them. The two plates in the press at one time are called a ‘form,’ and do not consist of consecutive sheets. If the book is a small one, perhaps containing ten sheets, plates one and ten are worked together, then two and nine, three and eight, and so on. In such a case the sheets are merely stitched together afterward with the cover; but if the size is too large for stitching, and the book is to be bound, the plates are printed as follows: one and four, two and three, then five and eight, six and seven, etc.

The paper used for this printing is made of material which, after numerous experiments, has been found to be the best for the purpose. The necessity for this arises from the fact that in order that the dots may emboss well, the paper has to be damped first, and were the material not of a certain quality, it would shrink and become quite unfit for use. When the paper has been properly damped, a sheet is placed between the top and bottom halves of the two brass plates, or ‘form,’ and the tympan closed down on them.

The object in having the double plates becomes at once apparent; for the raised dots on one half of the plate act as punches, and the sunken dots on the other as dies, two pages being printed at once, and far more satisfactorily than would be the case were only one plate used.

Before a ‘form’ is removed and replaced by another, the whole of the copies required from it for the edition of the book are printed, and hung on lines to dry; and when this has been done with all the sheets in succession, they are collected in correct order, and the book is ready for the binder. In the case of books that merely require stitching, the work is done by a machine; all that the binder has to do being simply to lay the sheets, open from the middle, on a frame, and press a treadle, when the machine unrolls a piece of wire, which it pierces through the paper, and bends over on the inner side.

In binding a book rather more trouble has to be taken. The sheets are sewed separately onto two or three tapes, which are stitched on a frame; a guard, or piece of folded paper, being placed at intervals of every ten, in order to prevent the dots from being pressed out, and to make the book open more easily. The tapes are cut when the whole book has been sewed onto them, and to the protruding ends the boards, or covers, are afterward glued. These are then bound in whatever manner is desired, and the title either labeled on its back or printed in gold letters for the convenience of the seeing people who have to deal with it.

HOW SHALL THEY HEAR WITHOUT A PREACHER?

By W. H. Thurston

ELDER W. H. THURSTON.

“There is no difference between the Jew and the Greek.” See Rom. 10:12–15. And it is just as true that there is no difference, in the sight of God, between the European, African, Australasian, South American, and the North American. “For the same Lord over all is rich unto all that call upon Him.”

We as a people believe in the second coming of Christ and the end of the world in this generation, but how are we showing our faith?

The Lord has plainly told us that all the world, and all the people in all the world, are to hear the gospel before the end comes, but “how shall they hear without a preacher? And how shall they preach, except they be sent?”

Our faith in this work, and our desire to see the Saviour appear in the clouds of heaven, are shown by what we do to help send the gospel to all the world. The Lord has spoken to the effect that at the present time there are fields waiting for us to bring them the gospel. Think of it, brethren and sisters: waiting for us to bring them the gospel of salvation! How much longer shall we keep them waiting? How much longer shall we delay the coming of the Lord by not living up to our privileges and doing our duty?

Let all consider the following statement, and then ask the question, “Lord, what wilt thou have me to do?” “Had the purpose of God been carried out by His people in giving the world the message of mercy, Christ would, ere this, have come to the earth, and the saints would have received their welcome into the city of God.”

The Lord has not only given us the privilege of making offerings to help spread the gospel, but He has definitely set apart one tenth for that work, and calls it His. “And all the tithe of the land, whether of the seed of the land, or of the fruit of the tree, is the Lord’s: it is holy unto the Lord.” All the tithe is the Lord’s: it is the Lord’s, not ours.

How many feel that it is optional with them whether or not they pay tithes; and when they do pay, feel as if they had given that much to the gospel work? Why, brethren! the tithe does not belong to us. We have no more right to it than we have to appropriate our neighbor’s property to our use. The tithe, all the tithe, one tenth, belongs to the Lord, and we should be as careful and as accurate in figuring for the Lord as we are in figuring for ourselves.

“In using my reserve fund to gratify your own desires, you have robbed souls of the light which I made provisions for them to receive.” “But,” says one, “I have always paid an honest tithe.” That is good, and it is true of some, but it is not true of the majority.

A short time ago a man who is supposed to know told me that he did not believe there was more than a third of the actual tithe turned over to the Lord in his State last year. In another State I was told that probably not more than half of the tithe was paid, while in another State it was thought that two thirds of the actual tithe may have been paid. It cannot be denied that this is more or less the condition everywhere.

What shall we do? Let us reform; let us put away our unbelief, and redeem the time by being strictly honest and intensely in earnest; and let us bring all the tithe into the storehouse. The Lord gives us another opportunity. “Return unto me,” He says, “and I will return unto you.” Mal. 3:7–10. Come, one and all, and let us hasten with the gospel to those who are waiting for us, and thus hasten the Lord’s coming.

(To be continued.)

WE WILL NOT LET THEE GO.

By S. O. James

S. O. JAMES.

The hours of prayer are swiftly flying, Like arrows from the strongest bow. God’s chosen ones will soon be crying, “I cannot, will not, let thee go.”

But wherefore wait, O weary pilgrim, Till Esau’s band appears in sight? God’s watchful eye has seen the danger; Oh, wrestle now,—wait not the night!

Give Him no rest, but claim the blessing; ’Tis ours to claim, and His to bless. When every saint is done confessing, He will establish righteousness.

A HAPPY MISTAKE.

By Geo. Laforge

GEO. LAFORGE.

(Hume Mich.)*

I saw an article in a recent REVIEW requesting those who had lately come into the truth to send an account of their experience. I have an experience which is very precious to me. I have been in the truth about two years. Up to a little over a year ago I never went inside of a church to listen to a sermon. But I wish to speak of how deep down the love of God will reach to save one sinner. I have always been an extremely hard-drinking man, sometimes not drawing a sober breath for weeks. Whisky and tobacco were my god. The first thing I thought of when I awoke in the morning, would be where I was going to get a drink of whisky, and I chewed from five to ten cents' worth of tobacco in a day. I tried every way to quit the use of it, but always failed until I accepted Christ as my Saviour, putting myself into His hands.

Between four and five years ago I was working in a saloon and gambling hall, in Wisconsin. I was about as low down as I could get — drunk all the time. One day I borrowed a book, and by mistake was given a copy of “Great Controversy.” I read it, and was convinced that it teaches the truth. I was deeply convicted of sin, and desired to lead a better life, but felt that I could not make a start there, as everybody knew me, and no one would have any confidence in me. Not having any money, I asked the Lord to open a way for me to move, even into the woods, or to any place where no one knew me, and promised I would lead a better life. Time passed, and I kept up my old life, forgetting all about my prayer until the war with Spain broke out, when I enlisted, and was sent South. My family followed in about two weeks. I was mustered out in Alabama, and drew money enough to take me where I wanted to go. My brother-in-law in Mason City, Iowa, wrote me to come there, and go to Minnesota with him. So we went, and put up a house in the woods.

Thus the Lord fulfilled His part of the contract, but I forgot mine until I happened to get hold of the same book again. At this time I had about twenty-five cents' worth of tobacco, and remembering my promise, I threw the tobacco away, and asked the Lord to take away from me the appetite for it and whisky, and praise His holy name, I have not had a desire for either from that day to this. My wife, my son, and I kept the next Sabbath; and we have been wonderfully blessed of the Lord. God's love for the sinner, which leads Him to reach out to save one as low down as I was, who never spoke His name only in an oath, is amazing. I hope that I may have the prayers of the brethren and sisters that I may remain faithful unto the end.

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