Review and Herald, Vol. 15, No. 5. (12/22/1859)

Review and Herald

Dec 22, 1859

Publishing Committee · Battle Creek, Mich. · Dec 22, 1859

THE WAY OF LIFE.

By E. B. Saunders

BY E. B. SAUNDERS.

DEATH is the king of terrors to the living. All seek to escape his icy arms. This repugnance, this dread of death has caused many to imagine that they were really immortal; while others seek for eternal life in different ways; but all wonder why death is the last of man who seems to be one of God's noblest works. If then we wish to know how death came into the world we must seek for that knowledge from revelation; for philosophy is a vain resource.

The Bible is our Creator's own account of this matter, and also the only guide to teach us how to escape. Then turn to the sacred word and read "Wherefore as by one man sin entered into the world and death by sin; so death passed upon all men, for that all have sinned." Rom v, 12.

The first man was Adam, who is doubtless the "one man" referred to; but verse 14 settles it thus: "Nevertheless death reigned from Adam to Moses," but "death came by sin," and as Adam has long since passed under the dominion of death, we conclude that he could not have done so if he had not sinned, which makes it plain that he was the "one man" by whom sin entered the world.

Inasmuch then as sin is the cause of death, let us in the light of the Bible inquire, what is sin? It "is the transgression of the law." John iii, 4. Not the transgression of a law, i. e., an indefinite, but the law, i. e., a definite law; and if it is a definite law, it will be definitely recorded somewhere as a law. Says Paul, "I had not known sin but by the law; for I had not known lust except the law had said, "Thou shalt not covet." What law says, Thou shalt not covet? Is it not the law of ten commandments which God spake with his own voice from Mt. Sinai, the last prohibition of which was, "Thou shalt not covet." It is impossible to avoid this conclusion, that the law by which is the knowledge of sin, is the same law that says "Thou shalt not covet;" which is the law God gave to man from Mt. Sinai.

But, says the objector, the law was not known for two thousand years. It is true that God did not come down and proclaim his law in the ears of a whole nation till then; yet his people have always had a knowledge of his law. All will admit that sin existed during the first two thousand years of the world's history; and we read "The sting of death is sin; and the strength of sin is the law." Shall we say that there was no strength in sin for two thousand years? Dare we say that the offence did not abound during this period? But the "law entered that the offense might abound." Rom. v, 20.

But let us view this in the light of other scripture. "For until the law," (i. e., the giving of the law on Sinai) "Sin was in the world, but sin is not imputed when there is no law." Rom v, 13. Was sin imputed during the first two thousand years? Certainly sin was imputed to Adam, to Cain and a host of others; which being true, we must conclude that the law existed at that time also. Again, "Where no law is there is no transgression." Rom iv, 15. But as transgression did exist from Adam to Moses, we conclude that the law existed also.

We have found that Rom. v, 12, teaches that sin is the cause of death. It naturally follows that if righteousness, the opposite of sin alone exists, we shall not die. But what is righteousness? Evidently the opposite of unrighteousness; and "all unrighteousness is sin." 1 John v, 17. "Sin is the transgression of the law." 1 John iii, 4. Therefore righteousness must be obedience to the law. This conclusion agrees with Deut. vi, 25. "And it shall be our righteousness if we observe to do all these commandments before the Lord our God, as he hath commanded us."

We have concluded that if sin causes death, righteousness will cause life; or in other words obedience to the law will cause life. This is in accordance with Eze. xxxiii, 15. "If the wicked restore the pledge, give again that he hath robbed, walk in the statutes of life, without commiting iniquity, he shall surely live, he shall not die." Again, verse 19. "But if the wicked turn from his wickedness, and do that which is lawful and right he shall live thereby."

But the law is perfect and demands perfect obedience; and if we fail in one point we are guilty of all, and cannot by our works be accounted righteous. It is written, "There is none that doeth good, no not one." Psa. xiv, 3. Rom iii, 10. If then, all are unrighteous they cannot be saved by their own obedience to the law for they have already failed in many points, and are consequently guilty before God.

Despair might now be felt, for death will claim its victim unless some way of escape can be devised. That way has been found wherein "righteousness and peace have kissed each other." The Son of God offered to lay down his life to satisfy the demands of the law against all who will turn from sin and obey the broken law. God accepted the offer and will justify him that believeth in Jesus. Rom. iii, 26. Faith, then in the life (or blood which is the life) of the Son of God given for the life of the world, is required to cleanse the sinner from his sins, and place him where he can in future keep God's holy law.

Jesus was to lay down his life; but where must that event take place? Not in heaven, for death has never entered there; but the earth being where death reigns, it was necessary for Jesus to come here to die. He must come here in order to come under the dominion of death.

Man had sinned; the plan of salvation had been devised, and man was to be restored by faith in the great offering that was to be made; yet time was required before the plan could be carried out. The time had not yet come for Jesus to suffer and die, therefore those that lived before that event, must look forward by an eye of faith to the promised Messiah, while those living after must look back to his death. Cain and Abel understood that a great offering was to be made for sin, and knew also that faith in the efficacy of that blood was necessary. But if a man say I have faith "what doth it profit." Something is lacking; if he has faith he will certainly set it out; he will manifest it by works; for actions speak louder than words; but let us hear the voice of inspiration on this point. "Yea a man may say, thou hast faith and I have works; shew me thy faith without thy works and I will shew thee my faith by my works. . . . But wilt thou know O vain man that faith without works is dead?" Jas. ii, 18-20. We see then that in order to have living faith, works are necessary. The Lord therefore, gave a "law of faith," or ceremonial law, whereby man could manifest his faith. Thus we see Cain and Abel bringing offerings typical of the great offering.

Time passed on and God visited the earth to take out of it a people for himself. Deut. vii, 6. Ex. xix, 5. He was their king. 1 Sam. xii, 12. They agree to be his people and keep his covenant Ex. xix, 8. He came down upon Mt. Sinai and spake his law to them, it being the same law by which is the knowledge of sin. He also commanded Moses to set in order the ceremonial law, by which they were to manifest their faith in the coming Saviour. This law consisted of types or shadows pointing to Jesus; but when the fullness of time was come, and Jesus was slain, these types by which they were to manifest their faith in the Messiah to come, would not answer longer, but a new ceremonial law of works pointing back

to the death, burial and resurrection of Jesus was now necessary by which to manifest our faith. This law is what many term “the Gospel.”

We have seen that the law demands the life of every offender; so we find this penalty was enforced for every violation of the letter of the law from Moses to Christ. The enforcement of the law with its penalties is called a ministration of the law. Paul calls the ministration from Moses to Christ “the ministration of death,” because every willful offender of the letter of the law was punished with death. The ministration of the law since Christ came in fulfillment of the types, is called “the ministration of the Spirit.” 2 Cor. iii, 8. Now the Lord is that Spirit.” Verse 17. So then this ministration is that of the Lord, or the great antitypical high priest in heaven.

In the first ministration the penalty was executed by men; in the second it will be executed by the Lord. But before the Lord executes the penalty, he sends the truce-flag, and proclaims mercy and pardon to all who will forsake their sins and come to him.

We must not think that because the ministration is changed, the law is changed or abolished; if so, it would not be a change of ministration, but the ministration of another law. To illustrate this point: The constitution of the United States is the supreme law of the land; the enforcing of this law is called its ministration; a term of years is called Washington’s administration, which was followed by another term of years called Adams’ administration. Who would think for a moment that because the administration was changed, the constitution must necessarily be abolished or changed? Just so it is with the law of God, and the ministrations of “death” and the “Spirit.”

The typical offerings could not take away sin, but in them the remembrance was kept from year to year. Heb. x, 3, 4. They only pointed to Jesus and his ministration in the heavenly sanctuary. It is through the blood of Jesus that we expect pardon for sin. More than eighteen hundred years ago our Saviour entered the holy places not made with hands, to offer his blood as a propitiation for the sins of all who will “keep the commandments of God and the faith of Jesus;” and when the atonement is made, and the sins of his people blotted out, then we expect Jesus to come and take his ransomed home. Then is when the strong man (Satan) will be bound by him that is stronger than he (Christ), and his prisoners, the saints, set free.

Reader, the signs of the times in which we live indicate that Christ’s ministration in heaven is nearly finished. We are now in the commencement of the sounding of the seventh trumpet, Rev. x, and it is in the beginning of the sounding of this trumpet that the mystery of God is finished. Rev. x, 7. The mystery of God is the gospel to the Gentiles. Eph. iii, 1–6. This will soon be finished. Then Jesus will take his people to the beautiful Zion, and will lead them to the tree of life; and then it is that “sorrow and sighing shall flee away,” and “there shall be no more death.” This is the desired boon. Will you have it? “Blessed are they that do his commandments that they may have a right to the tree of life.”

LIFE BY DEATH.

"That which thou sowest is not quickened except it die."

Who'd sorrow for the yellow grain He casts into the ground? It only dies to rise again With grace and beauty crowned; So different though the form we see, In robe of beauteous green, It scarcely seems that this can be The corn we late had seen.

And in the tiny seed is found A germ of living power, Which after sleeping in the ground, Wakes up into a flower. An acorn dropped from off the bough— And seemingly decayed— Clothed with new life, it giveth now Fresh beauty to the glade.

And so with us; we, too, may lie Low in the damp, dark earth. Shrink not at this! we do but die To bloom in heavenly birth. Ah! we may think of gorgeous flowers, And butterflies' bright wings, But the radiant forms that will be ours, Mock our imaginings!

If they but do as far exceed Man's present noble form, As does the lovely flower, the seed— The butterfly, the worm; What glorious bodies then will come Bursting the bands away, Which erst confined them to the tomb, On that great final day!

Then weep not for "the pious dead," With such a hope as this; 'Tis but the way that they are led To glory and to bliss! The friends we leave within the tomb, Are planted for the skies; And joy in this sweet thought we have: These precious seeds will rise!

The Vindication

By P. P.

From the Sabbath Recorder. #### THE VINDICATION.

Of old, God said of a certain generation of the people of Israel, “For from the least of them unto the greatest of them they hang all upon covetousness; and from the prophet unto the priest they go about telling falsehood and lies. And besides that, they heal the hurt of my people with sweet words, saying, peace, peace, when there is no peace at all. Were they ashamed when they had committed abomination? Truly they were past shame, therefore they shall fall among the slain; and in the hour when I shall visit them, they shall be brought down, saith the Lord.

“Thus saith the Lord, go into the streets and make inquisition for the old way, and if it be the good and right way, then go therein, that ye may find rest for your souls; but they say, we will not walk therein.” According to my old Bible, that was the way Jeremiah, the prophet of Jehovah, urged reformation upon the people of Israel; and this the manner in which they treated the admonition. Sometimes I think there are some things like these things in our day. That a great departing from the old way has taken place since the early ages of the Church, none can deny; none do deny it. The enforcement of what is called the reformation of the sixteenth and seventeenth centuries, by all Protestantism is a universal admission of that awful fact foretold in the holy oracles of God; yet, when one departs from the faith or opinions of the men of those times, though he prove his position by ever so much holy Scripture, he is reputed an innovator, and sometimes a heretic too; and they who build the tombs of the reformers of past days are ready to slay such as labor to extend their reforms, in these days, and say of the good way when it is shown them, “We will not walk therein.” To such I would say, come let us reason together. Answer in your own souls a few questions as follows, viz:

1. Am I become your enemy because I labor to show you the truth?

2. Do I paralyze Christian effort when I say, work while it is day, for the night cometh wherein no man can work? Nay, was not this the way in which the Saviour and his apostles urged upon believers of their day, holy zeal and labor and prayer, and love to the uttermost?

3. Do I lull men to sleep when I say the coming of the Lord draweth nigh? Was not this the language of the prophets to wake men out of the sleep of carnal security? If they could say it then, how much more we now?

4. Do I flatter into flesh-pleasing modes of life when I say to the avaricious, to the great, to the beautiful, or to the gay of the earth, All the tide of gain and pomp and show that flows in upon the cities and marts of the world will soon be seen ebbing back to the everlasting gulf, with the wreck of all that has floated upon the high waves of its gallant promises?

5. Do I tempt the sinner to postpone his conversion, because I say the great catastrophe of the nations, the wrath to come, is so very nigh?

6. Do I with less serious haste beseech men to be reconciled to God because I add the time of reconciliation,—the acceptable year of the Lord is fast running to its close?

7. Do I cherish idleness instead of diligence, or softness of spirit instead of hardness of mind, or heedlessness about redeeming time, when I announce that the day goeth away and the shadows of the evening are stretched out?

8. Do I soothe the bride into a deeper sleep when I say, “Behold, the bridegroom cometh, go ye out to meet him?”

9. Do I tempt the minister or the missionary to indolent neglect of his calling, when I declare the judge standeth at the door, that ere long the time for such labors will be o’er?

10. Do I persuade the soldier of the risen Jesus to ungird his armor when I tell him that the feet of the great Captain already approach the battle field, and bid him listen to the loud rumors of war not very far off, that forewarn of the deadly onset?

11. Do I preach Christ crucified with less efficiency, because I preach Christ coming to reign and make all his enemies on the earth his footstool?

12. Do I the less proclaim that we have here no continuing city, because I point so clearly to “one that is to come—the city which hath foundations whose maker and builder is God?”

12. Do I make saints feel less that they are strangers on the earth, as it now is, in the hands of the wicked one, because I set forth to them the prediction of the new earth wherein dwelleth righteousness?

14. Do I undervalue the cross because I magnify the crown of life?

15. Do I, in holding up the crown of glory with which my Saviour is to be crowned deprecate the crown of thorns?

16. Do I enfeeble my proclamation of full, free, and immediate forgiveness of sins, through the Sin-bearer, because I enforce it with the announcement that the coming of the Lord draweth nigh?

17. Do I foster error or heresy, or lax walking, or a departure from the faith, when I warn men that the perilous times of the last days are setting in, when I say that Satan has come down having great wrath, because he knoweth that his time (upon the earth) is short and that unclean spirits are overflowing the earth with their delusions, to deceive, if it were probable, the very elect, and to gather the nations to the great battle of God Almighty?

18. Do I say with less emphasis than others, “Set your affections on things above not on things upon the earth,” when I say it is from thence we look for the Lord Jesus, who, when he cometh, will bring with him all the rewards he has promised his faithful servants; even the hidden treasures which he has treasured up for them?

19. Do I say with less pertinence, lay up for yourselves treasures in heaven, because I say these are to be bestowed upon his people at his coming, and all in the earth now, perishes?

20. Do I undervalue the rewards that are promised, because I say that God has promised “The meek shall inherit the earth,” and that then he will give us the days of heaven upon the earth?

21. Will it be less enjoyment, or glory, to have immortality, and behold the throne of God and the Lamb upon the earth, than if these things were to be inherited above the stars?

Whatever others may think, I feel that when I can say, with a Divine testimony to sustain it, “The coming of the Lord draweth nigh,” I have got a weapon in my hands of no common edge or temper—it is a two-edged sword that cuts keenly both ways. To be able to announce, the Lord will come, with ten thousands of his saints, is much; but to be able to say without a doubt, the time is near at hand, is greatly more. I can then go to the struggling saint, against whom the battle seems to go hardly, and say, Faint not, the Lord is at hand and will shortly bruise Satan under your feet. To the saint wearied with a vexing world, and fretted with its vanities, and troubled with the thickening difficulties of time, in the midst of the distress of nations, be of good cheer, the Lord is at hand; but a little while he that will come, will appear, and then the oppressions of the usurer, and the cares of the present time will be over. Sooner than you think the morn will break; yea, before “the day dawn” is looked for, the morning will be spread upon the mountains. To the suffering saint I can say, Weep not, the Lord is at hand; the torn heart shall be bound up, and the bitterness of bereavement forgotten in the joy of personal recognition and union forever.

To the flagging saint, heavy and slothful of soul I can say, Up, for the Lord is at hand; work while it is day—look at a dying world, all unready for its Judge; cast off your selfishness and love of ease; be fervent and be diligent in spirit, serving the Lord. To the covetous I can say, The Lord is coming, it is no time for hoarding now. Beware, lest you be found heaping up treasures against the last days.

Next to our own salvation must come the duty of sending the Gospel to all. We must begin at the home circle, but woe to us if we stop there. Woe be to us if we preach not the Gospel to every creature as we have opportunity. We feel a peculiar impression of mind to this, and a growing

urgency enforcing this duty as we see the time draweth nigh, for we are daily impressed with the conviction that but a little time remaineth ere the judgment of Babylon, and the dashing of the nations will be seen and felt. In the periodical destresses of nations, we seem to see the storm commencing. Soon all its angry billows of wrath will roll over them, and the red cup of fury which is without mixture of mercy to the ungodly, will be emptied upon the earth. We must go forth and speak what we do know of it; others may be listless, but we must speak out.

Those who look for a mere extension of the present systems of religion and their influences as all the millennium the world is to enjoy, may look for a long calm, and take time to extend their operations and widen their plans, and promise themselves and their associates much success; for our part we feel as though the coming of the Lord should be proclaimed through the land, as when Joel said, 'Blow the trumpet in Zion; shout in all my holy hill; let all the inhabitants of the earth tremble, for the day of the Lord is coming—it is nigh at hand;' and that, whether there be few or many to be saved.

P. P.

PRAYER.

What is prayer, in its primary religious sense? It does not consist essentially in words and sentences of adoration, confession, thanksgiving, and intercession, offered to God in the name of Jesus Christ. These are aids to prayer, but not its essential elements. They are wings to bear the desires of the heart upward to the throne of grace. They may all be framed into language so fervent, so appropriate, so edifying, as to please every ear and excite devout emotions in every pious heart, and yet from the lips that utter the gracious words it may be the mere form of prayer, without any of the power.

This was exactly the case with backsliding Israel, in the days of the prophets. Thus by the mouth of Isaiah the Lord said, "Forasmuch as this people draw near me with their mouth, and with their lips do honor me, but have removed their heart far from me, therefore I will proceed to do a marvelous work," etc. And by Ezekiel, "They come unto thee as the people cometh, and they sit before me as my people; with their mouth they show much love, but their heart goeth after their covetousness."

So it has been in every age. There has been a great deal more lip service than heart service. Not that what is called the gift of prayer, meaning by it the choice of the most appropriate words to express the desires of the soul, is to be counted of no importance, provided the heart is right. In social and public prayer, it is right to "covet earnestly the best gifts" in this regard. But what we mean is, that the words of prayer, however devout, coming from no deeper source than the understanding, are mere breath. In the ear of God, they may be the mockery of a solemn sound upon a thoughtless tongue.

On the other hand, there may be effectual, fervent prayer where no words are used. There may be, and often is, the fervent ejaculation of praise, of confession, of petition, coming up in silence from the depths of the soul, which in the sight of God are of great price. The Spirit may and does, in our great extremities, "make intercession for us with groanings which cannot be uttered."

What, then, is true prayer? Whether written, oral, or ejaculatory, it is "offering up of our desires to God, in the name of Christ, for things agreeable to his will." Prayer is the medium through which blessings are sought and obtained that none but God can bestow. It is the hand which takes hold of the promises, "Ask and ye shall receive, seek and ye shall find." It is the only channel of communication between earth and heaven. It is the only ligament that retains any hold upon the throne of God; and but for which this apostate world, with all its countless millions, would drift away into the blackness of darkness for ever. Nothing else could hold it to its precarious moorings through a single storm. To keep up the figure, if there were no praying pilots and passengers on board, it would rush madly on a mighty wreck, and founder where there is no bottom.

Prayer, like the great law of physical attraction, is a secret, invisible power, which nothing can resist. Moses prayed, and, as it were, quenched the wrath which was ready to consume the rebellious tribes in a moment. Elijah prayed, and there was a terrible famine of three years and six months. Again he prayed, and the heavens gave rain. Hezekiah prayed, and, smitten by an invisible hand, the mightiest army that ever besieged Jerusalem, perished in the trenches. The bloody Mary is reported to have said that she was more afraid of John Knox's prayers than of ten thousand of the rebel army; and well she might be, as those who held up his hands were so many Aarons and Hurs in that army.

There are no assignable limits to the power of prayer, as there are to all the powers of earth and hell; and the reason is, it takes hold on the Infinite. It is a power which has never yet been put forth in its full reliance upon God's promise. Whenever that time comes, there will not be a few short revivals here and there under the preaching of the Gospel, but they will be greatly multiplied in number and in power. The prayer of faith will be the same as now; but there will be a great deal more of it, and it will take stronger hold of the promises. It will not let thee go, said Jacob, except thou bless me. He was a mighty wrestler, and he prevailed. And when the number of such wrestlers shall be greatly increased, what shall hinder the more copious effusion of the Spirit in Christian lands and the far more rapid spread of the Gospel throughout the earth? "According to your faith so shall it be unto you." According to the strength of your faith. What a promise! What but unbelief, what but the weakness of faith in the church, can hinder the speedy fulfillment of all that the prophets have spoken concerning the glory of the latter day? I know of nothing else, and who does? The grand adversary can resist everything but prayer. It is a power with God, which has always been too much for him, and always will be; oh, how "mighty through God to the pulling down of strongholds."

JESUS' LOVE.

"WHOSOEVER shall do the will of my Father which is in heaven, the same is my brother, and my sister, and mother." Matt. xii: 50.

As if no solitary earthly type were enough to image forth the love of Jesus, he assembles into one verse a group of the tenderest earthly relationships. And who are those who can claim the blessedness spoken of under this wondrous imagery? On whom does He lavish this unutterable affection? No outward profession will purchase it. No church, no priest, or ordinances, no denominational distinctions. It is on those who are possessed of a holy character: "He that doeth the will of my Father which is in heaven." He who reflects the mind of Jesus, imbibes his Spirit, takes his word as the regulator of his daily walk, and makes his glory the great end of his being; he who lives to God and with God and for God; the humble, lowly, Christ-like, heaven-seeking Christian—he it is who can claim as his own this wondrous heritage of love.

Though we are often ashamed to call Jesus "brother," "He is not ashamed to call us brethren." He lookes down on poor worms, and says, "The same is my mother, and sister, and brother." "I will write upon them," he says in another place, "my new name." Just as we write our name on a book to tell that it belongs to us, so Jesus would write his own name on us, the wondrous volumes of his grace, that they may be read and pondered by principalities and powers.

Have we "known and believed this love of God?" Ah, how poor has been the requital! Who cannot subscribe to the words of one whose praise was in all the churches: "Thy love has been as a shower; the return but a dewdrop, and that dewdrop stained with sin."—Words of Jesus.

Help of the Spirit in Preaching.

By Toplady

To the glory of the Divine faithfulness, I declare that some of my happiest pulpit opportunities have been when I had gone up stairs with trembling knees and dejected spirit; nay, twice or thrice when I had been so far reduced as to be unable to fix on a text, till the psalm or hymn was about over. These are desirable trials, but they redound to the praise of him who has said, "without me ye are nothing." At times of doubt and barrenness cast yourself at large upon God, and distribute the word as you are enabled. In all probability the fishes and loaves will increase in your hands, and God will administer bread enough and to spare.—Toplady.

Do I live a Life of Faith.

By D. Wise.

I see much in the Bible about faith. If I haste to its pages with guilt on my soul, and ask how I shall be forgiven, it tells me to have faith in Christ. If I go burdened with afflictions and trials, it tells me to have faith in Christ. If I enquire how I shall overcome the world, it still points me to faith as my means of victory; and if I go to seek the means of success in my daily warfare, pilgrimage, and pursuit of Heaven, it sweetly tells me I must look to Jesus. Hence, I believe that faith is not merly one act, performed when God for Christ's sake forgives a sinner, but a succession of acts repeated every moment until faith is the habit of the mind, and I am believing and rejoicing every moment on the blood of my Saviour. Then I live a life of faith.—D. Wise.

Living to the Glory of God

By Payson

"CHRIST commands us, whether we eat, or drink, or whatever we do, to do all to the glory of God. Perhaps some will ask, how is this possible? We cannot be always thinking of God; we must attend to our business, provide for our wants and those of our families. True: but look at a man about to send a ship to a foreign port. As he purchases his cargo, and makes the requisite preparations, he considers what articles are most suited to the market: what provisions most necessary for the voyage; how the ship is to be rigged and manned; in short, all his plans are laid with reference to the end of his voyage. So the Christian, though not always thinking of heaven, should take care that all his business and all his pleasures may forward his journey thither, and promote his great object of preparation for the abode of blessedness."—Payson.

Afflictions.

God schooleth and nurtureth his people, that through many tribulations they may enter into their rest. Frankincense, when it is put into the fire, giveth the greater perfume; spice, if it be pounded, smelleth the sweeter; the earth, when it is tore up with the plow, after frost, and snow, and winter storms, springeth the ranker; the higher the vine is pruned to the stock, the greater grape it yieldeth; the grape, when it is most pressed and beaten, maketh the sweeter wine; fine gold is better when it is cast into thefire; rough stones, with hewing, are squared and made fit for building; cloth is rent and cut, that it may be made a garment; linen is washed, and wrung, and beaten, and is the fairer. These are familiar examples to show the benefit and commodity which the children of God receive by persecution. By it God washeth and scoureth his congregation. "We rejoice," saith St. Paul, "in tribulations; knowing that tribulations bring forth patience; and patience, experience, and experience hope; and hope maketh not ashamed." The power of God is made perfect in weakness, and all things turn unto good to them that fear the Lord.

TOUR IN MINNESOTA.

By Wm. S. Ingraham

Bro. Smith: I have just arrived home from my Minnesota tour, and will now give a report of our meetings in that part of the country.

The first Sabbath after leaving home, we spent in Waukon. We were glad to see some of our brethren formerly from Vermont. We had a good time with them on the Sabbath. Sunday we pursued our journey for Minnesota. Our first conference was in Deerfield, Steele Co., which commenced Oct. 14th, and continued over first-day. The gathering on this occasion was not large, owing to a severe rain. I did not enjoy my usual liberty at this meeting. There was trouble in the camp. But difficulties among the brethren afterwards were explained, confessed and taken out of the way, so that the ark of the Lord rested in the place. There was an interest among the people, of which I shall speak again.

Our second conference was in Mantorville, Dodge Co., near Bro. Porter's. There has been in time past, a goodly number in this place who loved the commandments of God. The band was broken up by elders D. P. Hall and Lewis; both of them professedly kept the Sabbath for a while, but gave it up and taught others to do the same. Bro. and Sr. Porter were the only ones left who were still striving to obey God and keep his commandments. There was a general gathering at this meeting. We gave seven lectures. None decided to keep the commandments at this meeting, though some interest was apparent. On Monday morning before the brethren separated, three were baptized.

From this place we went to Medford, Steele Co., and gave three lectures. No particular interest was manifested on the part of the people, only in staying away from our meetings. The people in Medford are Baptists and Presbyterians. Once in grace always in grace, and abounding in the works of the world. We left here and went to Deerfield where our first conference was held. On Sunday, elder Moses preached on the Sabbath question. In the evening he was reviewed. The result was good. Elder Moses is a Free-will Baptist, a missionary from New Hampshire. He has been laboring in Minnesota over a year. At the close of the review he decided to preach in this place no longer. He said he could not do the people any good, for they were inclined to believe something different from what he preached. The brethren were encouraged, and four more publicly confessed the truth.

Bro. W. Morse has been doing what he could for the spread of the truth in this section. Some fruit of his labor is seen.

We left Bro. M.'s for Cleveland, Leseur Co. In Cleveland we found a band of professed Adventists. They have a respectable log meeting house where they meet for worship. Elders D. P. Hall, Wm. Sheldon and Teple have been their preachers. We commenced meetings on Thursday evening, and gave six lectures. Eld. D. P. H. was sent for, and arrived Sunday morning. We gave two lectures on the subject of the Sabbath, and one on the seven last plagues, to which the elder listened. He warned the people not to be hasty in taking new positions. But notwithstanding his zealous exhortation, three confessed the truth publicly and their determination to obey it. Others after meeting, in conversation with us, expressed their conviction on the subject. The truth was powerful and did prevail. To the praise of God I would say I enjoyed good freedom in preaching the truth to this people. When we left, Monday morning, elder H. was still in the place. But we left with good evidence that six or seven would keep the next Sabbath. I hope the brethren in Cleveland will mark well the scattering spirits with which we have to contend. Grievous wolves will enter in not sparing the flock; but confide in that God who shook the earth with his voice when he spake the ten commandments in the midst of the burning mount, and all will be well.

The last Sabbath we spent in Minnesota was in conference with the brethren from Deerfield and Mantorville, at Bro. Sanford's. We learned from Bro. Porter that our labor in preaching the truth in his place was still working among this people. He said that quite a number were on the point of deciding in favor of the truth.

Evening after the Sabbath, at Bro. Sanford's, the brethren came together for the purpose of consultation in relation to the cause in Minnesota. The first question was respecting the interest manifest to hear the truth. It was decided that something must be done to get the truths of the third angel's message before the people. The plan of systematic benevolence was then introduced. All approved of the plan. First, because it was apostolic. Second, because the cause demanded union in action. Third, from the fact that the cause of truth was calling for aid, and this was the best plan on which to act to raise it. All agreed to carry their faith into immediate action.

The brethren in Minnesota are poor. If any class of people are acquainted with hard times they are in this new State. But they are ready to throw their mites together to advance the cause of present truth. Minnesota must have help. But where is the messenger to go? Perhaps some will say that Bro. Ingraham is a good hand to labor in new fields. Be this as it may, I cannot confine myself to one old trail that has been trodden for years. The starving need food, but the full-fed can take care of themselves. I glory in talking the truth where a lisp of it has never been heard. My brethren must remember that I am already in a new field. O Lord, raise up laborers and send them into the harvest, is my prayer.

Wm. S. Ingraham.

Monroe, Wis.

Continue reading: THY KINGDOM COME