Review and Herald, Vol. 22, No. 10. (8/4/1863)

Review and Herald

Aug 4, 1863

The Seventh-day Adventist Publishing Association · Battle Creek, Michigan · Aug 4, 1863

Adventism.

By Editor

THE following letter reached the Recorder office during the editor's absence at the West, on which account it failed to receive the early attention due to it. The spirit manifested by the writer entitles him to consideration, and we therefore comply with his request to "insert only this letter." We think he is mistaken in supposing that the main difference between himself and Eld. Hull relates to the literal or spiritual interpretation of the Scriptures. If we understand Eld. Hull, he advocates adherence to the scriptures in preference to any modern visions, and such an interpretation of the Scriptures as makes them consistent with themselves, and with the instincts of human nature.

LETTER TO ELD. N. V. HULL.

Dear Sir:—Permit me the privilege of addressing a few words to you on the subject of your letter to Benjamin Clark, published in the Recorder of April 16th.

I have nothing to object to your frank manner of expressing your views in regard to Adventism. Plain and open dealing is the best. But I am truly sorry that you are not in sympathy with a movement which I verily believe is from heaven. I fear you have not given the subject the careful examination which you ought; and that your mind has been imbued with that prejudice which your article seems so well calculated to infuse into others.

It is much easier to call our theory "atheistic," than it is to take your Bible and prove it to be so.

We believe, as I suppose you do, that that which is composed of matter is material; that our bodies are material, because composed of matter. But we do not perceive why it is that our philosophy concerning matter is more "grossly material" than yours. You admit that your body is material. We do not for that reason charge you with being grossly material. God has created matter. Shall we try to degrade it by some opprobrious epithet? The Scriptures contrast corruptible with incorruptible, and vile with glorious bodies; but they nowhere contrast materiality with immateriality, or intimate that a thing is any the worse, from the fact of its being composed of matter.

We believe, with you, that there is a mysterious connection between mind and matter. We do not pretend to comprehend or explain it. I suppose you do not. It is well known, and generally admitted, that the mind is affected by the state of the body, especially by that of the brain, the seat of the nervous system. In harmony with this the Bible informs us that "the dead know not anything."

You say, "Having laid down this platform, they must adopt principles of interpretation in agreement with it." You are slightly mistaken in this. We did not get our platform first, and then find ourselves compelled to adopt some strange principles of interpretation to suit it, as those do who have a hereditary faith, which unfortunately is not found in the Bible. The literal principle of interpretation leads us to our platform; and though this platform is unpopular, we are satisfied that every plank of it is sound. No principle of interpretation is safe but the literal. You that claim the privilege of mystical or spiritual interpretation for yourselves, will not concede it to others. If they differ from you—and the mystical principle gives them a perfect right to do so—you will tell them they are fanciful. If they are fanciful, so are you; for your rule, if it may be called a rule, is the same as theirs. But it is absurd to call the license, which spiritualizers usurp, a rule. There is no principle of interpretation but the literal. All else is whimsical, and not entitled to the appellation of a rule.

In every point where you have express revelation on your side, you will allow an opponent no license to spiritualize. You will not allow him to spiritualize the plain and positive declaration, "The seventh day is the Sabbath of the Lord thy God," so as to make it mean an indefinite day, or the rest from sin which believers enjoy. Neither should you spiritualize the equally unambiguous declaration, "The soul that sinneth, it shall die," unless, indeed, some other passage teaches what you and I have so often read in the Elementary Spelling Book: "Our souls are immortal; they will never die."

You are aware that in whatever we differ in interpretation, it is in that we take the literal, and you some other interpretation; as your brother, Eld. Griswold, admitted, some time since, that we were doubtless right, unless the words of Scripture had some other than the literal sense. Admit that they have some hidden meaning, and one has as good a right to tell what that meaning is as another, and confusion is the result, as we see it at this day.

Now, who are prepared, by their principles of interpretation, to receive vagaries—literalists or spiritualists? Yet, after alluding to our principles of interpretation, you say, "It is no wonder to me, then, that they receive the vagaries of Ellen G. White as oracular." Does our literal, matter-of-fact way of thinking, which gives to the objects of our faith and hope so much of reality and tangibility, naturally prepare our minds to receive every wild freak or whim of some idle dreamer? You cannot but see the absurdity of this. Have you read the visions which you thus stigmatize? If you have, I do not see how you can thus characterize them; if you have not, you have no right thus to speak. If the visions of Isaiah, Jeremiah and Daniel are mere vagaries, then the testimony that teaches that those sublime, interesting and fearful events, connected with the great day of the Lord, predicted by all the ancient prophets, will certainly and speedily be realized, is likewise whimsical. These visions consist of plain truths expressed in plain intelligible language. I doubt whether anything can be found in them so vague and undefinable as the "spiritual instincts of the Christian system." Still, I would not reject them, should some trifling defects in their language be discovered.

I have no idea that the advent doctrine has finished its work for the Seventh-day Baptists. Many, I trust, will yet be benefited by the third angel's message; and I would hope that you might be one of that number.

But you seem, at present, to regard the progress of this message as an evil, and suggest as a remedy "an active, fearless and intelligent ministry." You are aware that every step in reform, from the days of Luther to the present, has been opposed by an active, fearless, and (self-esteemed) intelligent ministry. You have found the opposing influence of such a ministry one of the greatest obstacles in the way of the advance of the Sabbath truth. And now, since God has called a people more fully to proclaim this truth, in the course of the fulfillment of the advent messages, laid down in his word, will you be found active and fearless in your opposition to it? Be careful that you do not occupy a position which you condemn in others, and thus oppose the progress of the Sabbath truth, a truth which you profess to love. Can you not see that the people that God is making instrumental in the spread of this truth are in the light? Can you not see that the prophetic word of God demands just such a work as is now being done? "Beware, therefore, lest that come upon you, which is spoken of in the prophets: Behold, ye despisers, and wonder and perish; for I work a work in your days, a work which ye shall in nowise believe, though a man declare it unto you."

I remain, as ever, your sincere friend and well-wisher,

R. F. COTTRELL.

Words of Warning.

By Emma House

SINNER! many warnings God hath given thee, Telling of the danger, Bidding thee to flee; Yet ye stand unconscious 'Mid the gathering gloom, Heeding not the tokens Of earth's final doom.

How the gilded pleasures Of the world allure! Think ye these bright visions Ever will endure? What though honors crown thee, Look well to the cost; What is all this life worth, If thy soul be lost?

Time is hastening greatly— Passeth swift away. Each one now is moulding His own destiny; What shall be the issue? Time alone will tell Who hath chosen wisely, Who hath chosen well.

In the coming contest Each must have a part, Either with a joyous Or a fainting heart; Bright will be the dawning That awaiteth thee— Else with pain and sorrow Laden heavily.

Still doth mercy linger, Choose that ye may stand, When God's fiery judgments Overspread the land; Knowing that the Saviour, Who for sinners died, Will uphold his children, Walketh by their side.

EMMA HOUSE.

Catlin, N. Y.

"Bible Doctrine on the Old and New Covenant."

By Moses Hull

Such is the title of a tract which is being handed to some of our brethren in the East, for the purpose of getting them to "forsake the law" and "praise the wicked." Prov. xxviii, 4. I do not know of a single instance of the tract having the desired effect, yet a few words concerning it may not be amiss. It would be a waste of time and ammunition to go into a general review of the book, but the cause of truth may be served by quoting and commenting upon a few paragraphs. Those that I shall exhibit are fair specimens of the whole book. On page 8 the writer says:

"Of necessity there must be a change in the law also, and another era and economy to commence; a better system given, which, having an embodiment of principles of life and perfection, would be able to impart the same to those who obey and live them out. No one can fail to see that such a system would elevate a person in purity and holiness, or morally, higher than a law not having such principles embraced in it."

1. "There must be a change in the law." Our friend leaves his readers to infer from this that it is necessary to change the ten commandments. But the text reads as follows: "For the priesthood being changed, there is made of necessity a change also of the law." Heb. vii, 12. Does our friend know what the change of the priesthood, here spoken of, is? If he does not, let him read a few of the preceding and following verses, and he will learn that it is changed from the tribe of Levi to the tribe of Judah. Now I would ask, Which one of the ten commandments is it necessary to change in order to accomplish this change in the priesthood? Not one of them mention the priesthood; but in Num. iii, 10, I read, "And thou shalt appoint Aaron and his sons, and they shall wait on their priest's office: and the stranger that cometh nigh shall be put to death." Aaron and his sons belonged to the tribe of Levi. "But it is evident that our Lord (who is now High Priest) sprung out of Judah." Heb. vii, 14. Hence the necessity of changing the law confining the priesthood to the tribe of Levi.

2. What is there in the New Testament that would "elevate a person in purity and holiness, or morally, higher than the Old? I have searched the New Testament carefully, and fail to find in it a single new moral obligation. The highest, and in fact all, the moral principles recommended in the New Testament, are borrowed from the Old. Perhaps there is no higher moral principle in the world than the "golden rule": "Whatsoever ye would that men should do to you, do ye even so to them." But why does the Saviour enjoin this?—He answers, "For this is the law and the prophets." Matt. vii, 12.

Would our author have us to understand that there was nothing in the Old Testament calculated to lead to perfect holiness? Then indeed the command, "Be ye holy, for I am holy," Lev. xi, 44; xix, 2, could not be obeyed, and as he has said of Christ, so will I say of his Father, he "has not given a command, but with the command has given a possibility to obey." But God has in the command to be holy, given a law which in Old-Testament times it was impossible to obey, or our author is wrong.

That perfect obedience to the ten commandments would make a people holy, I will now prove. I deny that the ten commandments are any part of the old or new covenant; but that they are God's covenant, commanded to a thousand generations, will be made apparent by reading the following scriptures: Ex. xxiv, 28; Deut. iv, 13; ix, 9-11; 1 Cor. xvi, 16; Ps. cv, 8. Now if the reader will turn to Ex. xix, 4-6, he will find that the keeping of that covenant would make them a holy people. The text reads as follows: "Ye have seen what I did unto the Egyptians, and how I bare you on eagles' wings, and brought you unto myself. Now therefore if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: and ye shall be unto me a kingdom of priests, and an holy nation."

Then it was possible for Israel to be a "holy nation" in the old dispensation. How much higher can we get in this? Is it not strange that the New Testament should "elevate a person in purity and holiness" above the Old, when there is not a command in it to be holy, except what is borrowed from the Old, and the reason given is, "Because it is written?" 1 Pet. i, 16.

3. Does the writer of the document under review wish his readers to understand by the new law "having the embodiment of the principles of life," that there was no means of attaining to life in the former dispensation? This is certainly his meaning, for in another place, in giving a summary of faults of the old covenant he says: "5th. No promise of immortality or of anything beyond this life, the principle of perfection and life not being embodied in it." p. 11.

I cannot read the above declaration without being reminded that there is a slight difference of opinion between its author and some of the Bible writers. Moses thought the Lord commissioned him to write—"Ye shall therefore keep my statutes and my judgments, which if a man do he shall live in them" Lev. xviii, 5. Ezekiel wrote that the word of the Lord came unto him saying, "And I gave them my statutes, and showed them my judgments, which if a man do, he shall even live in them. Moreover also I gave them my Sabbaths, to be a sign between me and them, that they might know that I am the Lord that sanctify them. But the house of Israel rebelled against me in the wilderness; they walked not in my statutes, and they despised my judgments, which if a man do he shall even live in them; and my Sabbaths they greatly polluted: then I said I would pour out my fury upon them in the wilderness to consume them." Chap. xx, 11-13. Paul, who, according to our friend, was under a "higher law," said of the old one that it was "ordained to life." Rom. vii, 10.

Our author in his "summary" of what I call objections to the old covenant, says,

"1st. This covenant is made with the Jews as a nation, and they receive the promises as a nation."

It is easy to object to any theory, and if I were disposed to object to the new covenant, I might put in as my first objection that "This covenant was made with the Jews as a nation, and they as a nation receive its promises." No one disputed that the old covenant was made with the "house of Israel and the house of Judah." But with whom is the new covenant made? The promise is, "Behold the days come, saith the Lord, that I will make a new covenant with [the Gentiles] no; but with] the house of Israel and with the house of Judah." Jer. xxxi, 31; Heb. viii, 8. Had our friend carefully read his Bible on this point, he would have learned that the covenants all pertained to Israel, likewise the service of God and the promises. See Rom. ix, 1-4; Eph. ii, 11, 12. The only chance for a Gentile to be saved, even in this dispensation, is to be engrafted into the Abrahamic stock. Rom. xi, 17-20.

Our friend next comes out under the heading of, "Christ the Revisor of the Old Law." After quoting several texts which have about as much bearing upon it as 1 Chron. i, 1, which reads as follows, "Adam, Sheth, Enosh," he says:

"Many other scriptures might be presented demonstrating conclusively that God empowered Christ, or delegated him with authority to speak and give a new code of laws for the government of his church, and revise the old." p. 12.

The above paragraph is indeed a wonderful production! But I have given it verbatim. It contains the startling announcement that Christ not only "gave a new law," but "revised the old!" The author does not tell us whether the "new" and "revised old law" are both binding, or whether the revised "old law" takes the place of the "new;" or whether they have shared the fate of the "old law." I conclude, however, that they are both abolished, for I am certain that the theory abolishes the words of James, who said, "There is one Lawgiver, who is able to save and to destroy." James iv, 12. Our author says the old law is not binding; but if either of the other two are, he is a sinner against Christ, for he has broken his law. Now I ask, Who will be his mediator? I fear he will be compelled to accept the pope, or go without one! Seriously, I am astonished that any one can advocate a theory which is not only destitute of all scriptural authority, but of common sense. I can but conclude that common sense is a gift of God, and that he withdraws his gifts from those who fight against him.

But to the proof that Christ "revised the law:"

"We hear him on mount Olivet quoting from the decalogue and saying, It was written by them of old time so and so; but now I say unto you it shall be so and so. Why did Jesus talk in this manner if he was not the reviser of the old statute 'which gendereth to bondage,' and had power to make null and void such as he had a mind to? The text to which we refer is in Matt. v, 27 and 28 verses. Why this change of one of the ten commandments which God declared was his covenant, if Christ was not delegated with the authority before mentioned?"—pp. 12, 13.

The above paragraph is a specimen of recklessness, such as is seldom seen in print.

1. I would be pleased to see the proof that the sermon of which our friend speaks, was delivered on mount Olivet.

2. Where does our Saviour say in the above mentioned discourse, "It is written so and so?" I read, "Ye have heard that it hath been said by them of old time," &c., but how our friend is going to make these old sayings, a part of which never were recorded in the Bible, a part of the decalogue, he does not inform us.

3. "Why does Jesus talk in this manner if he was not the reviser of the old statute 'which gendereth to bondage,' and had power to make null and void such as he had a mind to?"

I answer, Our friend, in his reference to Matt. v, 27, 28, has referred to but one of the commandments, and that is, "Thou shalt not commit adultery." Does he think that one "genders to bondage," so that it was necessary to make it "null and void?" If so, the liberty for which he pants is that for which the carnal heart has ever longed. If this is one of the results of the "better covenant," let us hear no more of the higher "system of purity and holiness" of which our friend speaks.

4. The text to which the readers of the tract are referred for the change of one of the ten commandments, reads as follows: "Ye have heard that it was said by them of old time, Thou shalt not commit adultery: but I say unto you, That whosoever looketh on a woman to lust after her, hath committed adultery with her already in his heart." I must acknowledge that this is a new way of proving the law abolished. If quoting from, and explaining a law, proves it abolished, or abolishes it, then verily we are without law indeed, for lawyers make it their continual business to quote and explain law. Isaiah prophesied of Christ that he should "magnify the law and make it honorable." Isa. xlii, 21. I verily thought that this was what the Saviour was doing on this occasion, by showing that the seventh commandment not only governed the "overt actions," but that a person who looked on a woman with an evil eye had violated it.

After hearing what we have, we are prepared to have our friend say that "truth is progressive in its development."

This I believe, I love progress, but I would have it forward, and not backward. While I believe that truth is progressive, I am sure that no truth that we can learn in future, will contradict the truths that we have learned in the past. Our friend's position contradicts what he acknowledges was once true, therefore I must reject it.

Our friend next asserts that "the Psalmist evidently has reference to the law of the new covenant, when he said, 'The law of the Lord is perfect.'" This he proves by his own ipse dixit, as he proves the most of his propositions.

I am informed that the author of the tract from which the above quotations are taken, when preaching upon "life and death," and some other questions, is by his friends considered a Samson. But when I read the tract I am reminded that Samson was shorn of his strength. May his eyes yet be opened to see the folly of making "war upon the remnant which keep the commandments of God."

MOSES HULL.

Life’s Journey to Eternity

What is life? A short journey through time to eternity; then keep your eye and your heart on the end of your race.

Conference Address to the Seventh-day Adventists of the State of Minnesota.

By B. F. Snook; I. Sanborn

DEAR BRETHREN AND SISTERS: Having labored and held a series of meetings with you, and having acquainted ourselves with the confused state of things among you in Minnesota, as we finish our labors in this State we recommend for your consideration and adoption the following important suggestions:

1. As we have confidence to believe that there is now a feeling of union among you, we admonish you to cherish and cultivate a spirit of brotherly love and union with the people of God. Christ prayed for you (as well as for all other Christians), saying, "Neither pray I for these alone, but for them also which shall believe on me through their word, that they all may be one, as thou, Father, art in me, and I in thee, that they, also, may be one in me; that the world may believe that thou hast sent me." John xvii, 20, 21.

The apostle exhorts you to unity. "I, therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called, with all lowliness and meekness, with longsuffering forbearing one another in love, endeavoring to keep the unity of the Spirit in the bond of peace." Eph. iv, 1-4. Remember that in union there is strength, but in disunion there is weakness. We have a strong and wily foe to meet, and if we are not united, we never can stand against his heavy assaults. But, on the other hand, if we are all united there is not a doubt but that we shall succeed.

You, in this State, have been so weakened by a lack of union among yourselves that the enemy has gained a great victory over you. He has through your neglect of duty trampled the truth into the dust. Now he rejoices while God and angels mourn. But having taken a new start, if you will but be strong and unitedly oppose the enemy instead of opposing each other, you will stand against him and he will retreat. Therefore put on the whole armor of God, that ye may be able to stand against the wiles of the Devil. Eph. vi, 11.

2. We suggest to you the great importance of the continued study of God's word; not for controversy, but to know his will that you may be able to do it. It is a great shame for Christians to be ignorant of his word. Study to become familiar with the present truth. Procure and read and study the testimonies given through sister White. If you cannot get them individually, join with somebody else and get them, and thus avail yourselves of the instructions they contain. The light in the visions is for us as the peculiar people of God, and we should not be slow to receive it.

3. Cultivate a spirit of constant prayer. God's ears are open to hear you, and you should fill them with earnest cries to him for help to overcome all your besetments. Pray to him for aid to understand and do his will with all your heart.

4. Be prompt in your service to God. You have made solemn vows to him, and seriously promised to start anew to the kingdom, and to do better than you ever have done. Remember that the Lord says, "When thou vowest a vow unto God, defer not to pay it; for he has no pleasure in fools. Pay that which thou hast vowed. Better is it that thou shouldest not vow, than that thou shouldest vow and not pay." Eccl. v, 4, 5. You have vowed to lay aside all guile, and envy, and malice, and evil-speaking, and hypocrisy. Be prompt in the discharge of your duties in the family. Neglect not the family altar. Pray early in the evening, before the family grows drowsy and sleepy. Pray for your children, and train them up for God and his kingdom. Be prompt in going to meeting. When the appointment is at ten o'clock, do not wait till eleven, but start so as to be there at, or before, the time; and go to do your duty. Before starting, ask yourself a solemn question, What am I going to meeting for? To do my duty. Lord, help me to do it. Go thus praying for his help to aid you in your duty, and you will have a good meeting. When meeting begins, be prompt to do your duty. Do not wait to speak or pray till all the rest are done, but seek to be among the first. And when you speak or pray, be sure to be spiritual and lively in your exercise. Be careful to avoid speaking lengthily, or trying to preach. There are too many who take advantage of social meetings, and try to preach, or speak more to make a display of their speaking abilities than to glorify God. The testimonies of all such should be very short. A good meeting is frequently spoiled by a long, dry, prosy prayer or testimony from some would-be preacher. Be prompt to fill your engagements with the world. Do not break your word. It causes those to whom you make the promise to lose confidence in you, and then they reproach the truth for it. Make no promises that you cannot fill.

5. Be industrious, and make a good use of your time. Many have contracted slack habits, saying, As the Lord is coming, I need not work as busily as I used to. As a result of which, such persons are poor, hard run, live hard, and cannot afford decent clothing. God is not pleased with such a course. The apostle says that we should be "not slothful in business, fervent in spirit, serving the Lord." God requires his people to be industrious and economical, that they may be comfortable, and able to help advance his cause. Slackness is no part of Christianity. That man who professes to believe this truth, and idles his time away, lounging about, is a disgrace to the cause, a disgrace even to the world. Such are always behind in everything. Their systematic dues are unpaid. They cannot pay for the Review. What is the cause of this? "Oh, I am too poor," they tell us. But why are you so poor? You are stout and able-bodied. There is no excuse for such poverty. It is sin. Such persons must reform and go to work, as they ought to have done long ago.

6. Do not encourage a spirit of fault-finding and backbiting. Should one professing to be a brother manifest such a spirit, entreat him in love to desist, and you may save him, and save the cause from reproach and much trouble.

7. Strive at all times to move along in harmony with the body of God's people. He is raising up a people with the great truths of the third angel's message, and is leading them by his Spirit. Be in perfect union with this people. Move as fast as they move; but never fall behind nor run ahead; for then you would be alone, and in your weakness would fall under the influence of the enemy and be destroyed. God says, "Press together; press together." Do not give place to the Devil. Remember that as God has raised up this people, he will lead them safely through; and that it is your duty to follow; for he has not called us to lead, but to be led in this great work.

8. A word to those who keep the Sabbath, but live so far from our churches that they cannot meet but once in a great while. Dear brethren, we deeply sympathize with you in your lonely and cast-off condition. You have to hear your trials alone, without the aid of good brethren to strengthen you. But if you do your duty and live in the light, your brethren can reach you with their prayers, and God will be with you and comfort you. God regards you as his children, and requires you to live and to move in union with his people. We therefore for your best good, recommend you to attach yourselves to the church to which you are most conveniently situated, even though it be many miles from you. Have your membership with your brethren. Also send in your names, with the amount which you are willing freely to donate to the support of the cause, and have them enrolled on the systematic benevolence book. Thus you can be doing something to aid in pushing forward the interests of the cause with so much love, and God will bless you.

Attend meeting as much as you can. Especially attend the quarterly meetings; and when you cannot go, write and send your testimony and S. B. dues. Overcome inconveniences to do your duty, and your blessing will be the greater.

We now close our labors with you. We have tried to do our duty, and God has blessed us with good success at every point. The burden and responsibility of the cause now rests upon you, and its success depends upon your faithfulness to one another, to the truth, and to our God. May you have strength so to do, is our prayer. Amen. B. F. SNOOK. I. SANBORN.

Doings of the Minnesota State Conference,

July 19th, 1863.

EACH church throughout the State being well represented at the general meeting appointed by Brn. Sanborn and Snook at Deerfield, July 18, and 19, it was deemed advisable to hold a business meeting for the purpose of organizing a State Conference according to the plan recommended by the General Conference.

This meeting was organized by choosing Bro. Jno. Bostwick to the chair, F. W. Morse Secretary. The ministers present were Isaac Sanborn, B. F. Snook, W. Morse, and Jno. Bostwick. Prayer by Bro. Morse.

Moved, by Bro. Snook, That all brethren present, take part in the doings of this meeting. Carried.

The constitution for State Conference recommended by the General Conference was then read and remarks made upon it, when it was unanimously

Voted, That we adopt the constitution as recommended by the General Conference of Seventh-day Adventists assembled at Battle Creek, Mich., May 20, 1863.

It was then moved by Bro. Snook that all further business be transacted by delegates chosen from the several churches throughout the State. The following brethren were accordingly elected. H. F. Lashier of Pleasant Grove church, Jno. Bostwick, Oronoco, M. W. Porter, Ashland, W. Morse, Deerfield, W. M. Allen, Cleveland.

The election of officers was next considered, and the following chosen. For President, Washington Morse; Secretary, F. W. Morse; Treasurer, David Farnum; Executive Committee, Harrison Grant, Wm. Merry.

The Conference being now fully organized, Brn. Sanborn and Snook were chosen as a committee to present business before the delegates and officers, and assist in the disposal of the same.

It was decided that the old tent circle be disposed of to the best advantage, reserving the wall, wall poles, ropes, circle iron, &c., &c., for future use.

Brn. Sanborn and Snook then gave a report of their labors, receipts and expenditures in connection with their mission to Minn. Reports accepted.

By the advice of Brn. Sanborn and Snook it was decided that those who have been laboring in Minn., as preachers should, for the present, support themselves by laboring with their hands. Adjourned till evening.

Evening session was occupied in the arrangement of business and settlement with the ministers. The expenses of Brn. Sanborn and Snook were paid.

Moved that the doings of this Conference be published in the Advent Review. Carried.

Adjourned sine die. JNO. BOSTWICK, Chairman. F. W. MORSE, Secretary.

How to Prevent Colds.

By Dr. Dio Lewis

THOSE who have consumptive taints should protect themselves against colds. The most effective means in securing this protection is bathing and friction. While the surface has a vigorous circulation, colds are impossible. The cold bath, with the use of rough towels, flesh brushes and hair-gloves, contributes most effectually to the maintenance of such a circulation. Avoidance of hot drinks is another important preventive measure.

The usual draughts of coffee and tea produce much susceptibility to colds. Consumptives should, for this reason, use cold drinks. Sleeping and sitting in well-ventilated rooms is another most important prophylactic means. Furnace heated and unventilated houses create a liability to colds, to say nothing of the direct influence of the vitiated air. Many colds are taken through the feet. A frequent cold-water foot-bath, with sharp friction and slapping with the hands, can scarcely be overrated. Stamping the feet, or, if so circumstanced that the noise is objectionable, standing on one foot and kicking with the other, in many directions, in the air, greatly improves the circulation.—Dr. Dio Lewis.

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