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EXPERIENCES
Of A
PIONEER EVANGELIST
Of The
NORTHWEST 
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By ELDER W. B. HILL
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Published By The Author
1902

Chapters 4 and 5

{p. 93}

CHAPTER 4

WORK IN WISCONSIN AND IN KANDIYOHI COUNTY, MINNESOTA.

On July 4, 1877, I started from Dassel, and reached St. Paul that evening. I reached Prescott, Wis., where Brother Olive lived, about noon, July 5. Brother Olive took the tent with his team to Ellsworth that afternoon, a distance of eighteen miles. The next day we pitched the tent, and held meeting in the evening. I was invited by a prominent Spiritualist to make my home with him. I thought perhaps I could do him some good, and so accepted his kind offer. In the evening, as I was preparing for our first meeting, a gentleman, lady, and a little boy came to the door. It struck me in a minute that the gentleman was a Spiritualist lecturer, and so he proved to be. He sailed under the title Dr. J. K. Bailey, of New York. Here we were, Adventist minister and Spiritualist lecturer, met in the same place, And both desirous to occupy the time. He proposed to hold a joint discussion in the tent, and charge an admission fee. He said we need not hurt each other, and that we could make a nice lot of money out of it. We told him we were not there to make a lot of money, but to do good. Charging a fee to hear the truth was altogether out of our line. Freely ye received, freely give, is the plan of the Great Teacher. Well, then he would hold meetings in the courthouse, and thus divide the interest. We finally compromised the matter by giving him the tent for three meetings. He held one meeting and preached Spiritualism from our pulpit. A sister Green, of Maiden Rock, came that evening, expecting to hear some wholesome Advent preaching. She was amazed to hear a man in the Adventist tent promulgating the vagaries of Spiritualism.

The next day he came to the tent with flaming posters, announcing lectures in the courthouse, by Dr. J. K. Bailey, of New York. He was going to have an organ, a grand choir, {p. 94} and carry on things on a big scale. Spiritualism was quite popular in the town. Our organist was the daughter of a Spiritualist, and she left us, with her organ, to play at the courthouse. The outlook was rather dark; but he was making such great preparations, he would not be ready for a couple of days; so we announced as a subject for the next evening.

"THE NATURE AND TENDENCY OF MODERN SPIRITUALISM."

trusting that God would help us. The people came in crowds. The tent would not nearly hold them. Our Spiritualist came also. He sat by the tent pole, bobbed up and down so vigorously while the nature and tendency of Spiritualism was pointed out, that it would not have been surprising to see him climbing it next. The evening he lectured in the tent, he distributed papers among the people, entitled, "The Voice of Angels," a copy of which he gave to me. In the course of my remarks, I held up the paper, and said, "The gentleman will not repudiate what is found in his own paper, which he so assiduously scatters among the people." He cried out, "I do not indorse any man's teachings." "Ah, my friend, this is not the voice of a man, it is the voice of angels. See the angels hovering around the medium, showing him what to write. Now, my friend, you won't go back on the angels, will you? What do these angels say? 'All things justify themselves in the end.' Then, if a man steals, it is justifiable. If he lies, it is justifiable. If he imbrues his hands in the blood of his neighbor, these angel spirits teach that it is justifiable. If he robs the blooming maiden of innocence and virtue, and causes the hot tears of shame and sorrow to furrow her cheeks all the days of her life, it is justifiable. For ALL THINGS, say these spirits, justify themselves in the end; and this gentleman is around scattering such doctrine among the multitude, telling them, 'It is the voice of angels.' Surely, Paul was right when he said, 'The Spirit speaketh expressly that in the latter times some shall depart from the faith ( teaching of the Bible), giving heed to seducing spirits and doctrines of devils.' 1Tim. 4: 1. These are the seducing spirits foretold, and such doctrines as they teach come from his Satanic majesty straight. This gentleman before us is engaged with many others, in teaching these Satanic doctrines; and he, and all the millions {p. 95} who with him are giving heed to the spirits, are fulfilling this prophecy today before our eyes. When did Paul say they should give heed to seducing spirits?---In the latter times. Then where are we today?---In the latter times foretold, and we are in the midst of the strong delusions that should come in the last days."

The impression upon the people was powerful; so much so, that our Spiritualist's meetings were a failure, and he left for a more favorable field.

Some think that Spiritualism is about dead, but that is a grave mistake. It has only wrapped itself in a moral, religious cloak, in order the more effectually to deceive. A letter published in the PROGRESSIVE THINKER, says there are at least sixty thousand Spiritualists in San Francisco, or people who lean in that direction. The writer says, "In addition to our mediums' meetings, we have a very successful children's progressive lyceum, conducted every Sunday forenoon. From one hundred to one hundred fifty young children and middle-aged ladies and gentlemen participate in its exercises. There are a great many private circles held every night in the week, in different portions of the city, all of which are largely attended. The greatest work now being done is in the churches. Spiritism is shaking the sacred edifices to their very foundations,"--- ABRIDGED FROM THE SIGNS OF THE TIMES, DEC. 28, 1891, OAKLAND, CAL.

Many other cities are much the same, but the last fact stated, that Spiritualism is doing its greatest work now among the churches, is of the greatest significance. The false prophets will yet do their signs and wonders in the name of Christ and among his professed people. Matt. 24: 5, 23, 24. Take heed lest any man deceive you by any means. We had a good interest at Ellsworth, and also at Beldenville. Although the enemy entered in, and did us damage, yet some precious souls rejoice unto this day in the truth they learned in those meetings. May the Lord keep them unto His heavenly kingdom.

In September, I once more started for home. As I stepped off the train at Dassel, I was surprised to see my little boys, with shining eyes, looking for papa. My little wife had taken the horse and buggy, and driven the whole family nine miles {p. 96} to Dassel, and while the boys were at the train, she stood in the hotel door, with baby Ella in her arms, smiling a hearty welcome to the returning wanderer. Of all the joy of this world, there is no joy like home joy. When, beaten and bruised in life's battle, the husband and father comes home, and the good wife smiles upon him, and the little ones, with eyes beaming with joy, climb upon his knee, and put their little, loving arms about his neck, the warm, bright sunbeams of love drive away his gloom. His troubles vanish, and peace and joy fill his heart once more.

THE NEXT FALL AND WINTER

I labored mostly in Atwater and vicinity, in Kandiyohi County, Minn., in connection with brethren Babcock and Pullen. We met great opposition at the different points where we held meetings. At Harrison schoolhouse we had large audiences. One evening two ministers came to oppose the work. The house was crowded to excess. They both preached opposition discourses, after which Elder Higgins, the M. E. minister, said he wished now to hear Brother Hill. He had made light of us and our work. He said he loved Brothers Hill and Babcock, but he looked upon us as Jew brethren. He had us sail in imagination around the world, one going east and the other west. The one gaining a day and the other losing a day, thus being two days apart when we arrived at our starting point; then, of course, went to quarreling over which day was the right Sabbath. In reply to this point I said, "We will suppose Brother Higgins and I are twins, and we sail round the world, one going east and the other west. The one gains a day, and the other loses a day, and when we get around, we are two days apart in our reckoning. We are twins when we started, exactly of the same age; but now, according to Brother Higgins, one is two days older than the other. Brother Higgins, please inform us which is the older of the two." Much to the amusement of the audience, he could not tell. It is evident that neither of us in reality gained or lost a moment of time. I cannot speak for Brother Higgins, but I do know that Seventh-day Adventists can circumnavigate the globe, and not get muddled up in any such way. As I showed the utter weakness of their arguments {p. 97} for Sunday observance (and, gentle reader, it was very easy to do) the ministers became very uneasy, and began interrupting me--thought I was taking too much time, etc. Elder Higgins said, "This is our meeting.' " "I thought I was holding meetings in the schoolhouse." "Yes, but you gave way for us to speak tonight." "Yes, sir, and then whose meeting was it?" "It was our meeting." "Yes, sir, and then you gave way for me; and now whose meeting is it?" (Laughter.) They said: "Tell the people you are a Jew! Tell them you are a Jew!" "Yes, I will tell the people I am a Jew. Paul says, 'He is not a Jew that is one outwardly, but he is a Jew that is one inwardly.' Rom. 2: 28, 29. That is the kind of Jew I am. Christ was a Jew, the prophets and apostles were all Jews, and Christ said to the woman at the well, 'Salvation is of the Jews' (John 4: 22); and, Brother Higgins, if ever you are saved, you must be a spiritual Jew yourself." They continued their interruptions until Mr. Tibbits, a worldly man, arose, and said, "Gentlemen. Elder Hill listened to you quietly, and now please keep quiet, and let him speak."

As I showed that the Sabbath was changed into Sunday by the papacy, and that the true Sabbath would be restored just prior to the second coming of Christ, a deep seriousness pervaded the people. As I finished, the Congregationalist minister cried out, "You did not say anything about 'One man esteems one day above another, another man esteems every day alike. Let every man be fully persuaded in his own mind.' " I said, "Oh, yes, I forgot that point. I am only too happy to explain it. Our friends are inconsistent in using this scripture as they do, for they esteem one day above another. They esteem Sunday high above all other days, and claim it is a great sin not to do so. In applying it to the weekly Sabbath they have put a sword into the hands of the Sabbath breaker to slay the Sabbath keeper. For instance: On next Sunday, when they come to the schoolhouse to celebrate divine service, suppose they should find a farmer out here plowing in his field; they would feel very badly about it, and begin to say, 'What has come over Mr. Smith, that he should thus desecrate the Christian Sabbath? It hurts our feelings to see him set such a bad example to the whole community; besides his own soul is in danger of eternal {p. 98} flames for thus profaning the Lord's day. We must go talk to him immediately.' They go, and begin their lecture, when Mr. Smith replies, 'Reverend gentlemen, you know I was always a strict Sunday keeper until I heard you speak on the Sabbath question the other evening; since then I do not esteem one day above another. You have fully persuaded me that all days are alike, so now I don't keep Sunday any more. Gee, Buck! Go 'long, Bright! I must be doing my plowing.' And our friends could say nothing against it; they could only say, 'Behold what mischief we have wrought.' I will try and help them out of the unfortunate position in which they have unwittingly placed themselves. The term 'every day' does not include the Sabbath. I say, 'I am about my everyday affairs,' or ' I have my everyday clothes on.' In either case the term 'every day' does not include the Sabbath, as everybody knows.

"JUST SO IN THE SCRIPTURE.

"In Ex. 16: 4, the people were told to go out, and gather a certain rate of manna every day; yet when some of the people went out to gather on the Sabbath, they found none; and God said, 'How long refuse ye to keep my commandments, my statutes, and my laws?' Exodus 16. Thus we see, when God said 'every day,' he excepted the Sabbath. So when Paul uses the term 'every day,' he has no reference to the Sabbath. We sincerely hope our friends will not fall into such an error again. But if the blind lead the blind, the consequences will be disastrous to both." One evening, after the discourse, a gentleman of Teutonic extractions arose, and said, "You come to my house some day, and I will show you many things in my bible contrary to your doctrine." "Tomorrow morning you may expect us." When we came, we found several of his friends assembled with him. They said they had been searching the scriptures all night. "Well, my friends, what did you find?" "One thing we notice. You always bait your hook for that Sabbath." "Well, the Sabbath is a testing truth for this time. Only a desire to please God will lead a man to keep the seventh day, and thus cut himself off from the world and worldly ambition; while, on the other hand, when a man is convinced that the {p. 99} seventh day is the Sabbath, and won't keep it, it is evident he loves the world more than he loves God." "You teach that we all ought to keep the ten commandments, and it is impossible for any one to do so." "It is true that we cannot keep God's holy law without divine aid; but God will give us grace to do His will, if we seek Him with our whole heart." "No man ever lived who kept the commandments of God." "I think you are mistaken about that. Let us read Gen. 26: 5; 'For Abraham obeyed my voice, kept my commandments, my statutes, and my laws.' " "Oh, yes; but that was in Old Testament times, and we have nothing to do with that." "The Old Testament and the New Testament agree. 'Zacharia; and his wife Elizabeth walked in all the commandments and ordinances of the Lord blameless.' Luke 1: 6. In the Old Testament we found one, and in the New Testament we have found at least two persons obedient to God's commandments." "But that was before the birth of Christ, so that is nothing to us." "Well, we will try again: 'Here is the patience of the saints; here are they that keep the commandments of God and the faith of Jesus.' Rev. 14: 12. Here is brought to view a whole class of Christians keeping the commandments of God." "Oh, that is in Revelations, and I don't care for that." "Once more. I will read 1 John 2: 4: 'He that saith, I know Him, and keepeth not His commandments is a liar, and the truth is not in him.' " Our friend was cornered at last. He could only get away from the commandments of God by repudiating the Bible altogether. I was informed afterward that he would get angry, and swear at his family, and do many other bad things; yet he was deluding himself with the hope he would be saved because it was impossible to keep the commandments. Only believe in Christ, and all would be well, even if he continued in sin.

FATAL DELUSION,

infolding many thousands in its soothing embrace. Christ does not save us in our sins, but FROM our sins. Matt. 1: 21. Out of Christ we are at enmity against God, are not subject to the law of God, neither, indeed, can be (Rom. 8: 7); but in Christ we are new creatures, 'old things are passed away, behold, all things become new (2 Cor. 5: 17); and we rejoice {p. 100} in the law of God after the inward man. Rom. 7: 20. If a man's religion does not lead him to rejoice in the holy principles of the divine law and fulfill its righteousness, there is something wrong with his religion. Rom. 8: 4.

We decided to hold meetings in an adjoining schoolhouse. At our first meeting, Mr. Maddox, an old lumberman, said to us, "I have some flour in a sack and some pork in a barrel; you preach and I will feed you." There was no school in the house that winter. It was not banked, and many panes of glass were broken. We banked the house, put shingles in the windows where glass were wanting, picked up wood here and there, carried it on our shoulders, and cut it up ourselves. The attendance was very small at first, often only five or six being present. The outlook was very discouraging, but we labored on, hoping, trusting, praying. at last we determined to organize a Sabbath school, which proved a grand success. In a little while it contained about forty members. Prejudice began to give way, and in two months we had a nice company of believers, and a Sabbath school of about forty members. One day Mr. Maddox met Elder Higgins in town, and said to him. "Elder, them advents are getting all your people over our way. I advise you to get your basket, and come down and gather up the fragments that remain, or soon you will have nothing left." We had many precious seasons with the dear friends at Irving.

The next camp meeting was also held at Hutchinson. Elders Canright and Stone attended from abroad. We had a good camp meeting in many respects, although many thought Elder Canright did not manifest a Christian spirit at all times. One hundred thirty- three were baptized. After camp meeting, Brother Moore and myself were sent to Maine Prairie, Stearns County, Minn. We pitched our tent on the bank of a lovely lake. Brethren Meade, Hall, and myself had family tents on the ground. Multitudes came to hear of the near coming of the kingdom of Christ, and the preparation necessary to meet our returning Lord with joy. An Elder Shoemaker thought he must do something to hinder those who were entering into the ways of truth, so he challenged us publicly to a discussion, which we declined, wishing to avoid strife. Interested ones came to us afterwards and said, "We are {p. 101} almost persuaded to keep Sabbath, but Elder Shoemaker tells us if he could only have a discussion, we would see that the seventh-day Sabbath could not stand. Before we turn over, we want everything to be done for Sunday that can be done for it. We therefore think you had better accept his proposition." After careful consideration, it was thought best to do so.

"Do the Scriptures teach that the seventh-day Sabbath is binding on Christians?" was affirmed by me and denied by him. The discussion continued four evenings. Probably six hundred people or more attended it. In the busy time of haying, people came for miles. It was a remarkable sight to see them in carriages and wagons, on horseback and on foot, streaming toward the tent. The elder was a veteran debater, the hero of I don't know how many battles. We each spoke four times alternately, each evening, and it was lively time. He took the position that the law of God, Sabbath and all, was abolished. He, however, in his opening speech the last evening of the discussion said he did not teach the abolition of the law at all.

We were very thankful our brother had been led to see the error of his ways. He had held that the law was the ministration of death, which was abolished; while I had all the while contended that the law of Jehovah was as immutable and unchangeable as the throne of God. Now, the last evening of the discussion, he abandoned his position, and came over to ours. We were glad to know the discussion had given us at last one convert to the true faith. In his last and summing-up speech, he endeavered to show that during the discussion he had proved the law was dead, and done away. Thus do men run into absurdities and contradictions' when they oppose the truth. It is impossible for error to run in a straight line. After the last speech, we sang, "Blessed Are They That Do," after which we asked all to rise who believed the ten commandments ought to be kept. A goodly number arose. Then we said, "all who by the grace of God will keep them, please remain standing; and those who will not keep them, please sit down." Some sat down, while others remained standing, among whom were some of Brother Shoemaker's prominent church members. The audience was {p. 102} immense, and the excitement at fever heat. When it was seen that a goodly number were determined to keep the Sabbath, the wrath of many arose to a great height. Threats were made, and we did not know what minute an attempt would be made to throw us, tents and all, into the lake. We kept lights burning and a sharp lookout all night.

A lady, while riding home in a wagon, got to disputing with her husband, she contending the Adventists were wrong, and he that they were right. All at once she seemed to be seized with a frenzy, sprang from the wagon, and ran with great swiftness, crying, "It is not! It is the devil!" She ran a long way before she could be secured. When she was again taken into the wagon, she was completely exhausted.

A REMARKABLE THING.

There were a number of orthodox ministers present when we invited those to arise and believed the ten commandments should be kept, not one of whom arose, thus virtually saying to all the people that they did not believe they ought to be kept. When religious leaders take such a course, what can be expected of the people led by them. We have heard ministers say to the people, "The ten commandments are a yoke of bondage; They are dead and abolished," etc. Surely, we have reached the time when this scripture has its application: "It is time for thee, Lord, to work, for they have made void thy law." Ps. 119: 126.

The next winter, 1878-79, I taught school about three miles from home. Elder Moore held meetings at Dassel, nine miles distant. I used to go three miles, and build my fires at the schoolhouse in the morning, return in the evening, and do up the chores at home, then drive nine miles to Dassel, preach a sermon, and return the same evening. When I reached home, I would sometimes be so numb with cold that I could scarcely unhitch my horse. I did this several evenings a week during the winter, besides preaching in other places. In the spring we moved to Dassel, where a number had embraced the last message of mercy, among whom were the Castles, Phelans, Bogars, Brickeys, and others. They had meetings and Sabbath school, and were prospering in the ways of God. William Brickey was an infidel. His naturally bright mind and talents {p. 103} were surrendered to the prince of darkness. He went to meetings to scoff at the ministers' sayings, and he ridiculed religion and its professors generally. When he heard of the Adventist meetings, he thought to go and make sport as usual (and he was gifted in that direction). But as he listened to the prophecies concerning Christ, that he came at the very time foretold by the prophets, was born at the very place, lived the life, died the death, in fact, fulfilled every specification of the prophecies concerning Himself, his logical mind began to reason. "How can these things be so, if there be no Christ? Could an imposter fulfill all these conditions?" As the prophecies were still further unfolded, he saw that the rise and fall of the great empires of the world had been accurately foretold and described by the prophets of God, and also that the condition of the world at the present time, physically, politically, and religiously, was unerringly portrayed in the Scriptures of truth; all doubts of the divine inspirations of the Bible were removed from his mind. He had found solid foundation upon which to base his faith. With the Bible he accepted Christ as his only Saviour, and life through Him as his only salvation. He immediately took his stand on the Lord's side, erected the family altar, and rejoiced in God with all his house. He enjoyed religion, became a worker in the Sabbath school, and has at times successfully and acceptably preached the word of God. But the enemy of all righteousness could not let the good work of salvation go on without making an effort to hinder and destroy.

A certain Elder Allen was called to come and oppose the work, which he did on the condition that he should receive one dollar per day and board.

He held meetings every evening, and the opposition were having a high time listening to his denunciations of our people and work.

We attended to our own affairs, and let him severely alone. He and his friends were very anxious for a discussion, thinking thereby to annihilate Adventism in that community. The excitement rose to such a height that Elder Grant, at that time president of the conference, thought that if the other side would pay for the use of the hall, I had better meet him, and hold up the truth the best I could.

{p. 104}

That they were only too willing to do. The next evening, I attended their meeting for the first time. I found the elder expatiating on the wickedness of Mrs. E. G. White. He had two of her books, in one of which she had written more on a certain subject than she had another. With great energy he exclaimed, "Did Isaiah or Jeremiah ever write anything and then add something thereto?" I replied, "Yes, sir." He said, "I never knew of such a thing." "It is a fact all the same," which the reader can see by comparing Jer. 36: 27, 28, 32. If the elder did not know this, it was so much the worse for the elder. It was arranged we should have a discussion over the three messages of Rev. 14: 6- 12, continuing six evenings, two evenings to each message. I required our positions should be reduced to writing before our discussion should begin. To this he objected, but finally yielded. My position was as follows: "The three messages are a threefold warning to the world, just prior to the second coming of Christ, to prepare the people for the event. The first and second messages were given by William Miller and his co-laborers, closing in 1844. The third message is now being carried by the Seventh-day Adventists. The mark of the beast, against the reception of which the third angel utters his warning, will be Sunday keeping, when it will be enforced by the death penalty." Rev. 13: 15.

His position was: "Christ was the first angel, and proclaimed the first message at His first advent. The second and third messages were given by the apostles. What the mark of the beast is, is not definitely known." The discussion began in good earnest. Friend and foe, saint and sinner, were out in force. The opposition were sure that Adventism would speedily go down under the elder's destructive fire. I will give the briefest outline of my argument in the discussion. Evidently the first thing to do was to show the elder was wrong in teaching that Christ was the first angel, and gave the first message at His first advent. First--

CHRIST SAID:

"I am not sent but unto the lost sheep of the house of Israel." Matt. 15: 24. Second, When He sent forth his disciples to preach, He strictly charged them: "Go not into the way of {p. 105} the Gentiles, and into any city of the Samaritans enter ye not; but go ye rather to the lost sheep of the house of Israel." Matt. 10: 5, 6. The first angel proclaimed his message to every nation, tongue, and people. Rev. 14: 6. Whereas Christ confined His message to the Jewish people at his first advent, and whereas the first angel proclaims his message to every nation, tongue, and people, it is evident to every one that Christ did not proclaim the first message at his first advent. It is equally evident the elder was mistaken when he said He did. This was so evident that the elder publicly abandoned his position, which had a very depressing effect upon those who were paying him to demolish the Adventists.

We further showed that the apostles did not proclaim the first message, that the hour of God's judgment is come; for they taught that the judgment was yet future in their day. For instance, Paul said to the men of Athens, as he stood on Mars Hill, "For God hath appointed a day in which He WILL judge the world." Acts 17: 31. He also reasoned before Felix, of righteousness, temperance, and a judgment to come (yet future). He wrote to the Thessalonian brethren that the day of Christ (judgment) was not at hand 2Thess. 2: 2, 3. Therefore it is evident that he did not proclaim to every nation, tongue, and people that the hour of God's judgment IS COME. Why not? ---- Evidently the time for that message had not yet arrived. The coming of Christ immediately follows the giving of the three messages (Rev. 14: 14); therefore they are not due until the second coming. Christ is nigh at hand. Did "Fear God and give glory to Him, for the hour of His judgment is come," ever go to the world?---Yes; such a message was carried to earth's remotest bounds in 1843- 44. In every judgment there are two parts, the investigative and executive. First investigate a man's case, then execute the judgment rendered. "The righteous dead come up in the first resurrection and the rest of the dead live not again for a thousand years afterward.'' Rev. 20: 5, 6. It is evident that it must be determined beforehand who are righteous, and have right to come up in the first resurrection; therefore the cases of the righteous dead must be investigated before the first resurrection, which takes place at the coming of Christ. Also the righteous living will be changed from mortal to immortality in {p. 106} the twinkling of an eye, at the last trump. 1Cor. 15: 51, 53. We will not be made immortal, and then judged; therefore it is evident that the cases of the righteous living will be investigated before the last trump shall sound. The investigative judgment began in 1844. How appropriate that a message announcing that fact should go to the world. The message has gone; the judgment is here. May we all be prepared to pass the solemn test. For a full explanation of the judgment, see "The Sanctuary and Its Cleansing," by U. Smith. Address Review and Herald, Battle Creek, Mich.

THE SECOND ANGEL

proclaims the fall of Babylon. Rev. 14: 8. The elder says, "Babylon is fallen" means Jerusalem is fallen, or destroyed. It may be trying to his feelings to show that he is entirely wrong; but we will do it as kindly as possible, and so effectually that he will see it himself. First, We all know Jerusalem is destroyed, and a message telling us what we already know, would be useless. Second, In Rev. 18: 1, 2, We learn that after the fall of Babylon she fills up with, or becomes the hold of, every foul spirit and the cage of every unclean and hateful bird. It is, therefore plain that it is a moral fall Babylon meets with, and in consequence of which fall her destruction cometh. Rev. 18: 8. Third, Babylon is represented by a woman. Rev. 17: 4, 5. "The ten kings shall hate her and burn her with fire." These ten kings (ten divisions of the Roman empire) had no existence until long after Jerusalem was destroyed, and the elder admits this fact. Therefore his position that Jerusalem was the Babylon referred to, is a mistake. Again, "Babylon is that great city, that reigneth over the kings of the earth." Rev. 17: 18. But Paul said, "Jerusalem that now is, is in bondage with her children." Gal. 4: 26. It is certain that Jerusalem that is in bondage cannot be that Babylon, that great city that reigneth over the kings of the earth. It is equally certain that the elder is wrong when he says it is. The term Babylon is derived from Babel, which means confusion. Babylon located; God says, "Come out of her my people." Rev. 18: 4. God's people must be in Babylon, or they would not be called upon to come out of her. But where are God's people today? You answer, "In the {p. 107} different churches." Then those churches where God's people are, are Babylon. There are hundreds of different sects, all claiming to get their teachings from the bible. Let only one representative from each of these jarring sects meet to set forth their peculiar views, and you will agree with me that it would be confusion worse confounded. It would be Babylon indeed. Then, "Babylon is fallen" means the churches are fallen MORALLY. This may seem harsh to some good people, and we are also sorry that it is so. But I ask you the question, "Are the churches more proud and worldly than they used to be?" You say, "Yes, they are." Then are they not fallen?

ALL PROTESTANTS AGREE

that the women called "Babylon the great, the mother of harlots," in Rev. 17: 5, represents the Romish church, which is the truth. If the Romish church is the mother, who are the harlot daughters but the churches that have come out of her? What constitutes a church a harlot?--Love of the world. "If any man love the world, the love of the Father is not in him." 1 John 2: 15. "Ye adulterers and adulteresses, know ye not that the friendship (love) of the world is enmity with God?" James 4: 4. Hear we learn that those who profess to love God, and yet love the world, are called adulterers and adulteresses, or harlots. It is only too painfully evident that pride, love of pre- eminence, money, fashion, display, in fact, everything the world loves, finds as ardent, devoted worshippers in the churches as can be found anywhere. No wonder the cry goes forth, "Babylon is fallen...Come out of her, my people."

One evening, Elder Allen asked me if he might ask me a few questions. I said, "Yes, sir." "Do you believe this discussion is helping on the cause of the truth?" "Yes, sir." "If the cause of truth is being strengthened, and good is being done, don't you think you and your people ought to help pay for the use of the hall?" "I would like to speak to that proposition for a moment. We came to this town last winter and occupied the schoolhouse for a while. When that was closed against us, we hired the hall, night after night, week in and week out. We paid our own expenses, and asked no man for a cent, feeling richly repaid by seeing precious souls coming {p. 108} out of darkness into light. We felt we had solemn, sacred truth for this day and generation, and we were willing to sacrifice something in order to give the bread of life to the people.

"Some opposing our work, sent for Elder Allen to tear it down. He came, and said, "Gentlemen, I have great light for you; I can tear down Adventism easy enough, but you must pay me a dollar per day and board. If you do that, I will cause the true light to shine forth; if not, I pass on, and leave you in your darkness.' You see, gentlemen, he loves you at the rate of one dollar per day and board. He has been overthrowing Adventism for a number of evenings, and is having a hard time of it, and wants help. The kind friends who are defraying his expenses do not think they are getting their money's worth, and so he asks us to help him tear down what we are building up. We beg to be excused." We thought best to let them hear their own burdens.

We now come to the third and last message. Rev. 14: 9-12. It threatens the unmingled wine of the wrath of God against the beast worshipers and receivers of the mark. Any one can see that this is a last-day message. First, it is immediately followed by the coming of Christ on the white cloud to reap the harvest of the earth. verse 14. Second, "The wrath of God poured out without mixture into the cup of His indignation," must be pure wrath without any mercy mingled with it, which can never be until mercy is no longer offered to sinners. So long as Jesus pleads for poor sinners before the throne, the unmingled wine of the wrath of God cannot come. So this message is to prepare men for the closing up of the gospel, and the day of wrath that follows. It is the most solemn, the most awful warning found in the book of God. We are treading here on solemn ground. Let us walk carefully, reverently. All agree that this message must go to the world before the coming of Christ; all agree that it can go to the world only once, and all agree that today the cry is being raised everywhere, "If any man worship the beast or his image, or receive his mark on his forehead or in his hands, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of His indignation." Rev. 14: 9-12. Who are giving the cry?--- The Adventists, {p. 109} and they alone. What can the mark of the beast (the papacy) be? The elder says he don't know. Of course, the, he will not have much to say; for it is not well to set ourselves up as teachers of something about which we know nothing. Somebody must know what it is, for it unreasonable that the warning could be given and no one know anything about it. Again, in Rev. 15: 2 we read, "And I saw a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass." what would be our surprise if we were to inquire of these victors over the beast and his mark, "What is the mark of the beast?" and they should say, "We had a great conflict with the beast and his mark, and gained a great victory; but we didn't know anything at all about the beast or his image; we left that for some fanatical students of the prophecies to inquire into. We just joined a popular church, heard very nice, smooth preaching, our choir rendered the most charming music, and we had the most enjoyable time attending church picnics, fairs, festivals, and glided smoothly and gracefully onto the sea of glass mingled with fire, and immediately began to celebrate our victory over the beast and his mark; but after all, we never knew there was any beast, and were not troubled in that direction at all."

Without doubt, those who give the warning, gain the victory over the beast and his mark, will know what these things are. Yes, they will know. Again, if nobody can know what the mark of the beast is, do the best we can, we may ignorantly receive it, and as a consequence drink of the unmingled wine of the wrath of God. We cannot any of us believe such a thing possible, so we must believe that God's people will know what the mark of the beast is, and warn the world against its reception. What can it be? We will first inquire, What is God's mark? For God's people will also receive a mark, sign, or seal in their foreheads. In Ezek. 9: 1-6 there is brought to view a time of utter destruction; "Slay utterly, both old and young. Let not your eye spare, neither have ye pity." Why not spare or show pity?--- because it is the time of the pouring out of God's wrath without mercy, against which the people are warned by the third angel. God says, "Set a mark {p. 110} upon the foreheads of them that sigh and cry for the abominations done in the midst thereof." Ezek. 9: 4. Why set a mark on them?--That they might be preserved from the awful destruction about to fall upon the wicked; for it says, "Slay utterly, old and young, both maids and little children, and women, but come not near any man upon whom is the mark." Verse 6.

Those who receive the mark of the beast drink of the wine of the wrath of God. Rev. 14: 9. Those who receive God's mark are preserved the same as those were preserved from the destroying angel who in the days of Moses sprinkled blood on the door posts. Ex. 12: 13. It was necessary for God's people then to sprinkle the blood. So in the last days, when the destroying angels will pour out of the seven last plagues (Rev. 15: 1), it will be necessary for God's people to have His mark upon their foreheads. What is it? No one believes it will be a literal mark on the forehead, but it will be a religious characteristic that will mark those who receive it as a peculiar and distinct people; will separate them from the world and the popular professors of religion around them. We believe it is the true Sabbath that God's people will accept, just before the coming of the Lord. Why believe so?

a. The Sabbath is a mark. Let a man begin the observance of the seventh-day Sabbath in any community in this Christian land, and he will be a marked character at once. He will be reported and commented upon far and wide.

b. The mark separates him from the world. No matter how brilliant the worldly prospects may be for honor and position, all must be abandoned as soon as he begins the observance of the Sabbath.

c. It separates him from popular religion. No matter how pleasant his church relationship may be, he will be cut off and excluded, when he accepts the Sabbath.

d. The mark is so plain, it is known and recognized wherever he goes.

When traveling I have inquired for my brethren by name and could gain no information. Then I asked, "Do you know anybody in this vicinity who keeps Saturday for Sunday?" "Oh, yes; a few miles southwest of here lives {p. 111} such a man his name I don't know." So we see a person is recognized farther by this mark than by his own name. Yes, God has a mark for His sheep in these last days, and that mark is the Sabbath. Again, in Rev. 7: 1-3 the same work is brought to view as in Ezek. 9: 1- 6, where the mark is called the seal of God. How do we know it is the same work?---Because it is performed at the same time and for the same purpose. In Ezek. 9: 1- 6 the people receive God's mark just before the time of utter destruction of old and young without pity. In Rev. 7: 3 the angel says, "Hurt not the earth, nor the sea, nor the trees, until we have sealed the servants of our God in their foreheads." Why seal God's servants just before the hurting should begin? Evidently to preserve them from that hurting or destruction, the same as God's people are preserved from the avenging sword by receiving the mark of God in the forehead, in Ezek. 9: 1- 6. As the mark and seal are received in the same place--- in the forehead; the marking and sealing are upon the same people--- the servants of God; at the same time---- just before the time of trouble; and for the same purpose-- to preserve the people of God from the destruction that comes upon the wicked, it must be that the sealing and marking are the same work.

Then if we can learn what the seal is, we can certainly know what the mark is; for they are one and the same thing. The 8th chapter of Isaiah has its fulfillment just before the coming of the Lord. The 17th verse reads, "And I will wait upon the Lord that hideth His face from the house of Jacob, and I will look for him," which shows the scripture applies when God's true people will be looking for His coming. Verses 21 and 22 point out the day of trouble for the wicked in these remarkable words, "And they shall pass through it hardly bestead and hungry. And it shall come to pass that when they shall be hungry, they shall fret themselves, and curse their king and their god, and look upward. And they shall look unto the earth, and behold trouble and darkness, dimness of anguish, and they shall be driven to darkness." Who can fail to see that this scripture applies right down in the end of time? In the 10th verse God says, "Bind up the testimony, seal the law among my disciples." This is to be done when God's {p. 112} people are looking for the Lord to come. The seal of God is found in his law. A seal gives authenticity to a legal document; shows who the lawgiver is, the extent of his territory, and his right to reign, or demand obedience. The fourth commandment is the only thing in God's law that does that. It gives authenticity to the law by showing the Lawgiver to be the true God, the Creator of the heavens and the earth; it shows the extent of God's territory, the heavens and the earth and the sea; it shows God has a right to rule and reign over us, because He is our Maker---He made the heavens, earth, sea, and all that is therein. Thus we see the fourth commandment is a perfect seal to God's law, and nothing else is. Has it been removed?---Yes. Has a counterfeit Sabbath been put in its place?---Yes, so far as such a thing could be done. Does God require us to restore this seal (the true Sabbath) just before the second coming of Christ?---Yes: "Bind up the testimony, SEAL the LAW among my disciples (followers of Christ), and I will wait upon the Lord that hideth His face from the house of Jacob, and I will LOOK for Him." Isa. 8: 16, 17. "Hurt not the earth nor the sea nor the trees until we have SEALED the servants of our God in their foreheads." Rev. 7: 3. "Set a MARK on the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof." Ezek. 9: 4. Does God set forth the Sabbath as the sign, mark, or symbol of His power?---Yes: "Moreover, I gave them my Sabbath to be a SIGN between me and them that they might know that I am the Lord that do sanctify them." Ezek. 20: 12." And hallow my Sabbaths and they shall be a SIGN between me and you (why?), that ye may KNOW that I am the Lord your God." Ezek. 20: 20. Thus it is beyond doubt that God sets the Sabbath forth as the sign, symbol, or mark whereby we may know God as the Maker and Creator of all things.

If the Sabbath is God's sign, seal, or mark, what is the mark of the beast (the papacy)? We naturally conclude it would be a counterfeit Sabbath. God does not require two weekly Sabbaths, so either the Sunday Sabbath or the seventh-day Sabbath must be counterfeit. Dare any man say the seventh-day Sabbath must be counterfeit? God rested on it, God blessed it, and sanctified it, and commanded it to be kept holy. He spake it with His own voice, and wrote it with His own finger on the {p. 113} tables of stone, in the midst of nine other moral precepts as immutable as the throne of God. The seventh-day Sabbath comes to us bearing the superscription and signature of the Almighty God. Is it genuine?---Yes. Can anyone of these things be said of the Sunday Sabbath---No. Did God rest on the first day?---No. Did he bless them?---No. Did God sanctify it, or promise to bless anyone if he would keep it?---No. Did He ever threaten to punish any man if he would not keep it holy?---No. Did Christ or the apostles ever observe it as the Sabbath?---No, not a single instance can be found. The Sunday institution comes to us without any divine support of any kind whatever. It bears only the earmarks of the papacy, the man of sin.

We will now give the third angel's message entire: "And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in the forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation, and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the lamb: and the smoke of their torment ascendeth up forever and ever; and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints; here are they that keep the commandments of God, and the faith of Jesus." Rev. 14: 9-12. In this message are brought to view two classes, beast worshipers, and the keepers of the commandments of God. Mark it well. If we keep the commandments of God, we will not worship the beast or receive his mark; therefore the mark of the beast is something in opposition to the commandments of God. What can it be but the Sunday Sabbath, which is contrary to the fourth commandment? The mark of the beast is to be universally enforced upon high and low, rich and poor, bond and free. Rev. 13: 16. No institution can be so universally enforced as Sunday. The papacy was to think to change the times and laws of the Most High. Proof: "And he shall speak great words against the Most High, and shall wear out the saints of the Most High, and shall {p. 114} think to change times and laws (of the Most High); and they (saints and laws) shall be given into his hand until a time and times and the dividing of time." Dan. 7: 25. Has the papacy spoken great words against the Most High?---Yes. He says he is Christ's vicegerent on the earth. He calls himself Lord, God the Pope, and we have heard him declare, "I am infallible; I am like the great God, I cannot err." Surely he has spoken the great words. He has worn out the saints of the Most High?---Yes. Let the voice of the blood of the slaughtered millions answer. The papacy is drunken with the blood of the martyrs of Jesus. Rev. 17: 5, 6. Has the papacy thought to change the laws of God?---Yes. He has taught to change the Sabbath into Sunday. Out of his own mouth we will judge him.

QUESTION---"What warrant have you for keeping the Sunday preferable to the ancient Sabbath, which was the Saturday?"

ANSWER---"We have for its the authority of the Catholic Church and apostolic tradition.--CATHOLIC CHRISTIAN INSTRUCTED.

Does the papacy set forth the change of the Sabbath into Sunday as a sign or mark of its power?---Yes.

QUESTION---"How prove you that the church has power to ordain feast days and holy days?

ANSWER---"By the very act of changing the Sabbath into Sunday."--- ABRIDGMENT OF CHRISTIAN DOCTRINE.

God sets forth the Sabbath as the sign or mark of His power, and the papacy sets forth the Sunday as the sign or mark of its power. Therefore it is certain that the Sabbath is God's sign or mark, and the Sunday institution is the sign or mark of the papacy. And when the issue is plainly set before the people, and they deliberately choose to honor and worship the beast (the papacy) by keeping his institution, and persecute by oppressive laws those who obey God and keep His commandments, the vials of God's wrath will soon be poured out upon the persecutors, and the Lord will come, and take His tried and tested people to the mansions He has gone to prepare for them. The conflict is already here. All over the land the cry is raised for more stringent Sunday laws, and soon legislators will yield to the pressure, and the mark will {p. 115} be enforced, and none but the true hearted will be able to stand.

THE DISCUSSION FAILED

to destroy the good work began at Dassel. Truth is mighty, and must prevail.

If there were strong indications in 1879, the time of the discussion of the Sunday law movement, how much stronger are they today, 1892? It is very difficult for some people to believe that Sunday is an institution of popery, and for the benefit of such I will insert here an article in the REVIEW and HERALD, from the pen of Elder E. E. Franke:---

"Sunday--- Are we justified in keeping this day in preference to God's ancient and time-honored memorial of creation, the seventh day (Saturday)? There is only one source to which the consistent Protestant can go for a reply, and that is God's Word. Dr. Dowling truly said. 'The Bible, and the Bible only, is the religion of Protestants. Nor is it of any account in the estimation of a genuine Protestant HOW EARLY a doctrine originated, if it is not found in the inspired word.' Hence, if a doctrine be propounded for his acceptance, he asks, ' is it found in the Bible? Was it taught by the Lord Jesus Christ or His apostles?' If they knew nothing of it, no matter to him whether it be discovered in the musty folio of some ancient visionary of the third or fourth century, or whether it springs from the fertile brain of some modern visionary of the nineteenth. If it is not found in the sacred Scriptures, it presents no valid claim to be received as an article of religious creed. The prevailing idea is that Christ or his apostles changed the day. But we find the Bible silent on this point. We find that Christ himself kept the seventh-day Sabbath. Luke 23: 56. Paul preached to Jews and Gentiles on the Sabbath day. Acts. 17: 4; 13: 42. We searched in vain for one passage in the Scriptures which sanctions Sunday or the first day of the week observance. The greatest obstacle in the way of the Sunday institution is the law of ten commandments. Sunday cannot be supported by that law, the fourth precept of which says the seventh day is the Sabbath, and to abolish the law would be to abolish the {p. 116} very foundation of the government of God. The leading Protestant denominations agree that the ten commandments are now in force. The Methodist Discipline, article 6, says, 'No Christian whatever is free from obedience of the commandments which are called moral.' The Baptist Manual, article 12, says, 'We believe that the moral law of God is the eternal and unchangeable rule of his moral government.' The Presbyterian confession of Faith, article 5, says, 'The moral law doth forever bind all, as well justified persons as others, to the obedience thereof...Neither does Christ in the Gospel in any way dissolve, but much strengthens, this obligation.' Dwight's Theology, a Presbyterian work, Vol. 4, page 120 says, 'The law of God is and must be unchangeable and eternal. Thus we find the great denominations of Protestantism agree that God's law of ten commandments is unchangeable, and yet by their practice of keeping Sunday, they virtually admit it has been changed. For surely a change of the Sabbath would involve a change of the law of the Sabbath.

"Hear these words of Bishop Mallaliew, of the Methodist Church, when addressing a class of young men about to enter the ministry: 'Perfection involves the idea of good works and obedience to the ten commandments, emphatically the ten commandments. You will never get a perfection, unless it is the devil's perfection, that will admit you to preach anything that is not found in these.'--- REPORTED in OIL CITY BLIZZARD, SEPT. 13, 1890. We know Sunday is not found in the ten commandments. Let the reader draw his own conclusion from the bishop's words.

"Having found that the Bible sustains no change of the Sabbath, we turn in vain to history and the leading authorities of these great denominations for Sunday sacredness. Buck's Theological Dictionary, a Methodist work, says, 'Sabbath in the Hebrew language signifies rest, and is the seventh day of the week,...and it must be confessed that there is no law in the New Testament concerning the first day.' The WATCHMAN, a Baptist paper, says in reply to a correspondent, 'The Scripture nowhere calls the first day of the week the Sabbath...There is no scriptural authority for so doing, nor, of course, any scriptural obligation.' Dwight's Theology, Vol. 4, {p. 117} page 401, says, 'The Christian Sabbath (Sunday) is not in the Scripture, and was not by the primitive church called the Sabbath.'

Rev. George Hodges, who preaches for one of the largest churches in Pittsburg, Pa., writing for the PITTSBURG DISPATCH, says, 'The seventh day, the commandment says, is the Sabbath of the Lord thy God. No kind of arithmetic, no kind of almanac, can make seven equal to one, nor the seventh mean the first, nor Saturday mean Sunday. It is evident that Sunday cannot in any manner be identified with God's holy and sanctified rest day of the fourth commandment, and is therefore only a man-made institution.'

"Now to history. Neander, who is admitted by all to be the greatest and most reliable church historians, says' The festival of Sunday, like all other festivals, was always only a human ordinance, and it was far from the intention of the apostles to establish a divine command in this respect, far from them and from the early apostolic church to transfer the laws of the Sabbath to Sunday.'--- ROSE'S NEANDER, page 186. 'But the question is asked, 'Who changed the Sabbath?' In Dan. 7: 25, we read of a power which all Protestant commentators claim is the papacy, or Roman Catholic power. We read in the verse named, 'He shall think to change times and laws,' meaning the times and laws of God; and it is this power that has been tampering with God's holy Sabbath, the only times in His law, and they flaunt it in the face of Protestants as a token or mark of their authority in other traditional matters. The following letters are from Cardinal gibbons, of Baltimore, the highest authority of the Catholic church in this country:---

Cardinal's Residence
Baltimore, Md. Feb. 25, 1892.

John R. Ashley, Esq.
Dear sir: In answer to your first question, directed by the cardinal to reply to your letter, I will say: (1) Who changed the Sabbath? Ans.--- The holy Catholic Church. (2) Are Protestants following the Bible or the holy Catholic Church in keeping Sunday? Ans.---The Protestants are following the custom introduced by the holy Catholic Church. (3) Protestants do contradict themselves by keeping Sunday, and at the same time profess to be guided by the Bible only.
I am faithfully yours,
C. F. Thomas, Chancellor.

{p. 118}

"John R. Ashley, to whom the above letter was written, lives at Rock Hall, Md.

"Some time since the writer saw a printed sermon by Father Enright, a Catholic priest who has charge of Redemptorist College, Kansas City, Mo., offering $1000 for Bible proof for Sunday keeping. The writer took the liberty to write him, and received the following letter over his signature;---

Lock box 75,
Kansas City, Mo., Jan. 11, 1892.
Dear Friend, Your letter reached me only a few days ago. The paper you speak of I have not seen. My words were, I have repeatedly offered $1000 to any one who can prove to me by the Bible alone that I am bound to keep Sunday holy. There is no such law in the Bible. It is a law of the holy Catholic Church alone. The Bible says, Remember that thou keep holy the Sabbath day. THE CATHOLIC CHURCH says, "No! By my divine power I abolish the Sabbath day, and command you to keep holy the first day of the week." And lo! the entire civilized world bows down in reverent obedience to the command of the holy Catholic Church. Excuse delay in answering.
Yours respectfully,
T. Enright, Css. R.

"The writer wrote to Archbishop Ryan, stating Father Enright's position, and received the following reply:---

Mr. E. E. Franke,
Of course Father Enright is correct. There is not a word in the New Testament about Christ's changing the day. On the contrary, he always observed the Sabbath, the seventh day. Consult any Catholic work that has a chapter on tradition, and you will find what you need. The church alone is authority for the transfer from Saturday to Sunday.
Truly yours,
I. Hoostman, Chancellor.

"The foregoing testimony is from the highest authority of the Catholic church in this country. Some, however, are not willing to receive Catholic admissions; for such we will give two good Protestant testimonies, Dr. N. Summerbell, in his 'History of the church from the Time of Christ to A.D. 1871,' says: In 321 Constantine made a law that Sunday should be kept in all cities and towns. But the country people were allowed to work, and not till 538 A.D. was country labor prohibited by the third council of Orleans, which called it the new Sabbath. This was a Roman Catholic council.'

{p. 119}

"Rev. John Snyder, in an article in the ST. LOUIS GLOBE DEMOCRAT of April 3, 1887, said: Every instructed man knows that there is no New Testament authority for the change of the day of rest from the seventh to the first day of the week. Every instructed man knows that the Catholic Church gave to the Christian world the Sunday, and determined the manner in which it should be used. And when Protestantism threw off the authority of the Catholic church it abandoned the only ecclesiastical ground upon which it can logically rest.'

"The above testimony comes from a man who is himself a Sunday keeper. Now we appeal to every honest Protestant to choose whom he will serve. 'Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey?' Are you obeying God and keeping His day, or are you obeying the Catholic Church and keeping Sunday? We cannot serve two masters. It is plain to every one, from the above statements of Catholic prelates, that they claim to have changed the law of the living God."

--------------------------

That same spring I was stationed on the Mankato district, which included southwestern Minnesota and a portion of northwestern Iowa. It was considered a hard field. After the camp meeting, which was held that year at Minneapolis, I took my family to Mankato, a city of about 8000 inhabitants at that time, and situated on the Minnesota River in a very fine agricultural district. The soil is of the richest quality and timber and water are abundant. We traveled with horse and buggy. One evening we called at a nice-looking farmhouse, and asked for lodgings. The lady made some objections, and finally said: "We cannot keep you, because we have the smallpox here. I well knew it was only an Irish ruse, and said no more, but went and got some straw to put under the buggy, fixed some blankets around it for curtains and prepared to lodge by the roadside.

The old lady came out and looked at the preparations awhile, and said, as she saw the wife and baby: "You ought to come into the house and not be slapin' in the road all night." "Oh, no; we would not do that for anything, as you have smallpox in the house, you know." She blushed and went her way, evidently ashamed of the lie she had told.

{p. 120}

That summer Brother Ellis and myself held meetings in Mankato City. The work went slowly, but some took their stand to obey God. One day, while visiting, I had a very interesting conversation with a marble worker. He was very certain that the New Testament taught the sacredness of Sunday. I told him I never discovered it, but if he had any light upon it, I hoped he would be kind enough to point it out to me. He impressed me as an honest, sincere man, and I greatly desired a more extended interview with him, to which he seemed perfectly willing. So he agreed to come to the tent the next Sunday afternoon to point out to me New Testament proof for Sunday keeping. He came, according to appointment, and we began our investigation. He did not claim any command for Sunday keeping, but founded it upon the example of Christ and the apostles. But Paul says: "Where no law is, there is no transgression." Rom. 4: 15. "If there is no law requiring Sunday observance, then there is no sin in not observing it. But never mind, let us have the example." "Well, in John 20: 19, we find the disciples were met together on the first day of the week and Jesus met with them. I take it that the disciples were assembled in honor of the resurrection, and that Christians have met on that day ever since, even until now." "Let us see: Mark 16: 14 speaks of the same meeting, and says, 'Jesus appeared unto the eleven as they sat at meat (while they were taking their supper) and so far from being assembled in honor of the resurrection, they did not even believe he had risen from the dead. Rather a slim foundation, is it not? Again, to follow the example of Christ, we must needs do as Christ did; but the first thing Christ did on the first day of the week was to rise from the dead. Do you think it incumbent on us to follow His example in respect, and to arise from the dead every first day morning?" "Oh, no; of course not." "Well, let us investigate His example a little further. In Luke 24: 13- 33, we have a very interesting account of two disciples going to Emmaus and returning again to Jerusalem, a distance of fifteen miles, on that eventful first day of the week, which shows they did not regard it as a day of sacred rest. What is still more remarkable, Jesus himself went with them, showing that he did not regard it as a day of sacred rest either."

{p. 121}

"Well, Jesus met with His disciples eight days afterward (John 20: 26), which means he met with them the next first day of the week." "Is that so? Is it really a fact that after eight days means just a week? By comparing Matt. 17: 1 and Luke 9;28, we see that after six days means about eight days. If after six days means about eight days, after eight days is about how many days?" "Of course, no one can tell, but I have always understood that Christ always met with the disciples on the first day of the week, after the resurrection." "That is a mistake, because all agree that one of the most remarkable meetings of Christ with His disciples was on Thursday, the day upon which he ascended into heaven. Acts 1: 1- 11. But suppose we grant that every time Christ met with His disciples was on the first day of the week, what then? In John 21: 4 we find that Jesus met with them when they were fishing, and He told them to cast their net on the right side, and they should find; and they did so, and caught a multitude of fishes. Verse 6. If this was on Sunday, it proves Sunday to be a good fishing day. If it was not Sunday, then the claim that Christ always met with His disciples on the first day of the week falls to the ground, does it not?" "I must confess that it does." "You see, my brother, that this Sunday argument breaks down at every point."

"What further proof have you that Sunday should be sacredly observed?" "On the first day of the week the Spirit was poured out, which is an evidence to my mind that it should be religiously observed." "Let us see. It reads not when the first day of the week had fully come, but when the day of Pentecost had fully come. Acts 2: 1. The first day of the week is not mentioned. Is this not a little singular if God intended by the outpouring of the Spirit to make it the sacred day of the new dispensation? Such proof is hardly conclusive. It is nothing but supposition that the pouring out of the Spirit would make any day sacred, and a very doubtful and improbable supposition at that."

"I will now read Acts 20: 7, 'Now upon the first day of the week when the disciples came together to break bread, Paul preached to them ready to depart on the morrow.' This, I consider, proves that it was the custom for the apostles to meet for worship every first day of the week."

"Does it say {p. 122} it was their custom to do so?" "No." "Does it say they ever met on that day before?" "No." "Does it say they ever met on it afterward?" "No." "How many years does the book of Acts cover?" "About twenty, I believe." "Yes, and only one religious meeting said to have occurred on that first day of the week in all that time. Don't you think that is small evidence upon which to build a Christian institution that does away with one of the commandments of God, and requires obedience to it on pain of eternal death? But again, this was an evening meeting, because there were many lights burning, and Paul continued his speech until midnight. See verses 7, 8." "Yes, no one can deny that, but I did not notice that point before." "What were the disciples doing during the light part of the day?" "Well, sir, I cannot say." "Then they may have been about their usual avocations, for all we know. That looks just a little bit weak, doesn't it?" "I must say it is not nearly so conclusive proof as I thought it was."

"LET US LOOK AT IT A LITTLE FURTHER.

"When does the day begin, according to the Bible? The Bible says the evening and the morning were the first day. Gen. 1: 5. The evening comes first every time. In Lev. 23: 32, we read, 'From even unto even shall ye celebrate your Sabbaths.' As the day, according to the Bible, begins at evening, when did the first day begin?" "It must have begun on our Saturday night." "Exactly. Then this meeting was held on what we would call Saturday evening?" "Yes, sir." "Rather slim proof for Sunday, is it not?" But what did Paul do the following Sunday morning? --- Traveled on foot to Assos, a distance of nearly twenty miles. See verses 11-14. Rather poor example of Sunday sacredness, is it not? Well, brother, after we have briefly analyzed this text, how much evidence for Sunday keeping do you get out of it?" "Well, sir, I do not think the proof is very powerful, that's a fact. But I have two more texts, and I am done. 1Cor. 16: 1, 2 seems to teach that the early Christians met for worship, and took up their collections on the first day of the week." "Does the text say they should meet together on the first day of the week?" "No." "Does it say anything at all about any {p. 123} meeting of any kind?" "No." "Does it say 'lay by him in store'?" "Yes." "Does the term 'lay by him' mean to put something into a common treasury?" "No." "Then is there the slightest evidence here that it was the custom of the early Christians to meet for worship on the first day of the week?" 'I cannot say that there is." "But the text not only says 'lay by him in store, ' which means to do this at home, but 'lay by him in store as God has prospered him.' Many people in business would only know how they had been prospered through the week by an examination of their accounts. Reckon up their income and their expenses. Subtract the one from the other, and the difference would show how they had been prospered. Very good work for a secular day, but not at all in keeping with a sacred day. Paul had no idea of Sunday sacredness, or he would never have given such instructions as that." "It does look that way to me now; but I thought it was good proof until we scrutinized it more closely. I have just one more text. In Rev. 1: 10, John says he was in the Spirit on the Lord's day. I have always been taught that Sunday is the Lord's day, and became rich at the resurrection." "Does the Bible say so?" "No." "Did God ever bless Sunday?" "No." "Did He ever sanctify it?" "No." "Did He ever call it the Lord's day?" "No." "Did He ever apply any sacred title to it whatever?" "No." "Then why should we call it the Lord's day, and apply sacred titles to it, if the Lord never did? Did God ever bless the seventh day?" "Yes." "Did He sanctify it?" "Yes." "Did He call it the Sabbath of the Lord, thy God?" "Yes." "Did He call it 'My holy day'?" "Yes. Isa. 58: 13." "Did Christ say He was its Lord?" " 'Yes. Matt. 12: 8." "Then what day is the Lord's day" "It looks to me as if it were the Sabbath." "Yes; God gave six days to man, and reserved the seventh for Himself. Consequently it is the Lord's holy Sabbath day. You have been presenting to us what you considered proof for Sunday sacredness, and we have not been able to find any sacred title applied to it, nor any command for its observance, nor any sanctification of it, nor any blessing pronounced upon it. Neither have we found a single instance in which Christ or the apostles observed it as a sacred day. We have not been able to find a single divine reason {p. 124} for its observance. To keep it because Christ arose on that day, is of man, and not of God.

"Redemption is greater than creation, therefore, we should keep Sunday, is declared by men, not by God. It is blessed, sanctified, and commanded by man, but not by God; while on the other hand, the seventh day is blessed, sanctified, and commanded by the God of heaven. Observed by Christ, Luke 4: 16 ; kept by the holy women after the resurrection, Luke 23: 56; kept by the apostles, Acts 13: 13, 14, 42, 44. It was Paul's manner to keep the Sabbath, Acts 17: 2, 13. He persuaded both the Jews and Greeks (Gentiles) every Sabbath, Acts 18: 4. John calls it Lord's day in Rev. 1: 10, and all flesh will observe it in the new earth. Isa. 66: 22, 23. My brother, in the light of these facts, which day ought we to keep?"

The gentleman did not say he would keep the Sabbath, but he left the tent in a very different state of mind to what he came. "To whom ye yield yourselves servants to obey; his servants ye are to whom ye obey."

Two ladies at Mankato believed the truth, and both desired baptism, and both were opposed by their husbands. One husband said, "This is something new, do not be too hasty; wait three months, and if you still desire baptism, I will not object," and he wept his grief before his wife, who finally consented to wait. When the three months were up, he opposed her desire for baptism more vehemently than ever. One yielding prepared the way for another, until she gave up living out her convictions of duty altogether, and as a consequence, her hope of eternal life fled, and her light went out in darkness.

THE OTHER LADY

was at the tent the Sunday we were receiving candidates for baptism. Her husband told her if she were baptized, he would not live with her. She wanted to know what she had better do under the circumstances. I said if she felt it her duty to God to be baptized, her husband had no right to stand between her and her God. So she decided to go forward, at which her husband was furious. They had but one child, a little boy, who wished to remain with his mother; but the father seized him by the arm and dragged the struggling, crying {p. 125} child out of the tent, before all the people, giving his wife to understand the separation was final.

This Christian heroine was baptized, and her husband compelled her to walk home, a distance of six miles, he driving just ahead of her all the way, but not suffering her to get into the wagon. After reaching home, I was told, he threw all her Adventist publications into the fire, and the poor woman had a hard time of it for awhile; but she continued faithful, trusting in God, and He gave her the victory. About three months afterward, as I entered the Mankato Adventist church one Sabbath morning, I saw the gentleman and his wife, sitting side by side, as cozy as could be. I said to him: "I am very much surprised to see you here." "Well," he said, "I have decided to go with my wife." If the other lady had been equally firm, and true to her convictions, she too, might be rejoicing, with her husband, in the blessed hope. How dost thou know, O wife, but thou mayest gain thy husband; but no wife can gain her husband by yielding her convictions of truth and duty. I held meetings the next fall at Tenhassen, Martin County, in the same schoolhouse in which, years before, I had taught school. I had quite an experience getting there. Night overtook me, and it was very dark, and I lost my way on the sparsely settled prairie. I kept driving on, sometimes in the road and sometimes out of it, not knowing whither I was going. At last I ran on to a house which proved to be Brother Wilson's. I was made welcome, it was much more agreeable than wandering in the cold and darkness. The next morning, while running behind the buggy to get warm, my horses ran away. My trunk went bobbing up and down, turned over on its side, and I expected every moment to see it fly out; but it did not. Some men ahead of me, in a wagon, stopped my horses before much damage was done. When I reached the meeting, I found the brethren about ready to disperse. They had waited so long they had become discouraged, and had given up hopes of my coming. Our meetings at Tenhassen were well attended, and some were convinced of the truth, and joined the little company of believers.

One evening, after I had spoken with a good degree of freedom on the Sabbath question, a gentleman went through the {p. 126} audience shaking hands and talking about his heart. He kept Sunday and his heart did not condemn him. While I was putting on my overcoat, he came to me about his heart. I opened my Bible, and requested him to read Prov. 28: 26, which he did, as follows: "He that trusteth in his own heart is a fool; but whoso walketh wisely shall be delivered." We heard but little more from him on the heart subject that evening.

Is it not passing strange that professed followers of Christ will reject the plain testimony of His word and follow the leadings of their own hearts? Better do as David did. He said, "Thy word. O Lord, have I hid in my heart that I might not sin against thee." Ps. 119: 11. Dear reader, not our heart, but "thy word is a lamp unto my feet and a light unto my path" to guide us in the way to heaven. Ps. 199: 105.

----------------------------------------

"The sunset burns across the sky;
Upon the air its warning cry
The curfew tolls from tower to tower;
O children, 'tis the last, last hour!

"The work that centuries might have done
Must crowd the hour of setting sun,
And though all lands the saving name
Ye must in fervent haste proclaim

"The fields are white to harvest, Weep
O tardy workers, as ye reap,
For wasted hours that might have won
Rich harvests ere the set of sun.

"We hear His footsteps an the way!
O work while it is called today
Constrained by love, endued with power,
O children in the last, last hour."

{p. 127}

CHAPTER 5

LABORS IN VARIOUS PLACES DURING THE WINTER OF 1879- 80

The winter of 1879-80 I held meetings in a schoolhouse about four miles northwest of Blue Earth City. After my meetings closed a Free-Will Baptist minister, Hardy by name, announced to speak on the Sabbath question. I announced that after the meeting was over I would speak the same evening on the same subject. I went early, and took a chair with me. when I arrived, I could scarcely find room to place my chair, and before meeting began the house was literally packed. The people clambered upon desks and everywhere they could get. It was so packed about the door it was nearly impossible to get in or out, while others stood outside, and still others went home.

Elder Hardy went through the usual program of making light of our people and work, but brought little proof for Sunday. After his sermon, I arose, and he motioned with his hand, and said, "sit down, sir, sit down." I said, "Brother Hardy, may I have the privilege of making an announcement?" "Oh, yes, " he said. "After Brother Hardy has dismissed his meeting, I will immediately speak on the other side of this question, and extend to him a cordial invitation to remain, and all others who are not afraid to look at both sides of a subject. All who are afraid to, of course, are excused." Brother Hardy, his deacon, and a very few others left, but as they crowded out, others crowded in. My old class leader of former years started to go, but as he saw so few going he returned again. One lady who went out spoke so loudly as to seriously interrupt the services inside. I knew her voice, and cried out loud enough for her to hear; "That's a Methodist lady that is making that great racket outside." she soon left, and we had quiet.

{p. 128}

Everybody listened with great attention until I was through. Then Mr. Wynne wanted to know how it could be that the Lord heard his prayers, if he were not right in keeping Sunday. We replied something as follows:--- "We know God heareth us 'because we keep his commandments, and do those things that are pleasing in his sight.' 1John 3: 22. Again, we may at one time be accepted of God, and because of the rejection of truth be rejected of Him at another time. In Hosea 4: 6, we read: 'My people are destroyed for lack of knowledge; because thou hast rejected knowledge, I will also reject thee: ...seeing thou hast forgotten the law of thy God, I will also forget thy children.' It is plain, according to this scripture, that knowledge comes to the professed CHILDREN OF GOD concerning His law, and they reject it and are, in consequence, themselves rejected of God. We believe the scripture is being fulfilled now: First, there is a special message going to the people in regard to the commandments of God, especially the fourth precept, and many of God's professed people are rejecting it. Second, that the scripture refers especially to the last days is shown by the connection in which it stands. The second verse reads: By swearing, and lying, and killing, and stealing, and committing adultery, they break out, and blood toucheth blood.' What faithful picture of our days! The third verse say: 'therefore shall the land mourn, and everyone that dwelleth therein shall lanquish, with the beasts of the field, and with the fowls of heaven; yea, the fishes of the sea also shall be taken away.' Have the fowls of heaven been taken away yet?---No; and will not be until the pouring out of the second plague. 'And the second angel poured out his vial upon the sea; and it became as the blood of a dead man: and every living soul (fishes) died in the sea.' Rev. 16: 3. As the rejection of knowledge in regard to God's law was to take place in the last days, and is now being fulfilled, you see, Brother Wynn, that before knowledge comes to you that you are transgressing God's law, your prayer might be heard and answered; while, when the light comes to you and you refuse to walk in it, both you and your prayers will be rejected by God. 'He that turneth away his ear from hearing the law, even his prayer shall be an abomination.' Prov. 28: 9."

{p. 129}

After meeting was dismissed, a wilder class of people I never saw. They crowded around me, and the uproar was tremendous. Really, I did not know what would happen next. All at once, in the midst of the tumult, a voice arose high and clear above all other sounds: "I tell you, Mr. Hill is a Christian." It was the wife of a French gentleman, that had spoken. In an instant every voice was hushed, and there was a great calm. The spell was broken, and we all went home. I believe it was the Lord's doing that she cried out as she did. Toward spring I began meetings near Kasota, Le Sueur County. Brother Small, of Eagle Lake, had been holding meetings there. He was joined by an Elder Sweet, who claimed to be almost persuaded to keep the Sabbath, but it turned out that he was only waiting to see which way the people of the neighborhood would turn. He soon discovered that they had no intention of keeping the Sabbath, and he immediately became a very strong Sunday advocate, and worked against Brother Small, who became a good deal discouraged. He told me he had done all he could for the people, but they seemed more and more determined to go the wrong way. He desired me to go with him to an appointment he had at the schoolhouse for the next Sunday.

We found a goodly number present, who listened attentively to the word spoken. I was so favorably impressed with the outlook I began a course of lectures. The house was filled; evening after evening the people listened to the special truths for these last days, and a goodly number decided to obey. Sabbath school and meetings were established, which continue unto this day.

When the meetings were in full blast, Elder Sweet, who had been absent a few days, returned. He immediately began going from house to house, striving to turn the people away from the faith. When I learned what he was doing, I publicly invited him to give the people his reasons for keeping Sunday, in the schoolhouse, the next evening. A crowd was out to hear him. After he had finished I reviewed him briefly. The next morning he went away, and was never seen in that neighborhood again. I felt sorry for him. Poor man! Nearing the end of life's journey, striving against the truth of God! He ought long ago to have learned that we can do nothing against the truth, but for the truth.

{p. 130}

When we first went to Eagle Lake to hold meetings, we occupied the Christian, or Disciple, church. Three or four young men with their "best girls" made a practice of getting up in the midst of the service and tramping out, making a good deal of disturbance. We endured the annoyance patiently for a good while, hoping the nuisance would abate of itself; but they seemed delighted to repeat the offense against good order every evening, until one night they arose and began their march to the door, the speaker cried out, "A small jug is soon filled! As soon as you get full you may pass out." It proved to be an effectual cure, as young and old remained to the close of the meeting after that. While we were holding meetings in the Disciple church, their State evangelist came along, and as it was apparent that a goodly number were about convinced that we were preaching the truth, it was decided that he should speak against the law of God, the ten commandments. He was bright, but young. After the discourse, he challenged any man to find where Paul kept the Sabbath after he was converted. The Adventist minister said, "Give me time, and I shall find it." "How much time do you want?" "Five minutes." He took out his watch, and said, "Come on." The house was full, and the interest high, as the defender of truth took the stand. He answered about as follows: "Paul's declaration of faith, 'believing all things written in the law and in the prophets.' Acts 24: 14. Since he believed all things written in the law, he believed that the seventh day is the Sabbath; for so it is written in the law. Did he practice what he believed?---We think so." For three Sabbath days in succession he reasoned out of the scriptures. Acts 17: 2. On other days of the week, Sundays included, he wrought at tent making; but reasoned ---preached the gospel---every Sabbath. Acts 18: 1-4. Just the way any Sabbath- keeping Christian would do. He declared that he had not offended against the law of the Jews in anything at all. Acts 25: 8. It would be a great offense to break the Sabbath. The only possible conclusion is that Paul was a good Sabbath keeper. He testified that he had committed nothing against the customs of his fathers. Acts 28: 17. Was it a custom of his fathers to keep the Sabbath?--- Yes. Did he commit anything against the customs of his {p. 131} fathers?--- He says no. Then was he a Sabbath keeper?---Yes. Paul taught that the law speaks to all the world. Rom. 3: 19. Then the law of God speaks to my brother, to me, and to all of us saying, The seventh day is the Sabbath. Let us all keep it."

It was rumored around town that the young gentleman felt so badly over his conspicuous failure to overthrow the law of God, that he went to his room, and found relief in a flood of tears. He who thrusts himself against the rock of eternal truth can only get the worst of the encounter. Don't do it.

At the conclusion of the evangelist's discourse, the pastor of the church announced that on the next Sunday evening he would preach a three-hour discourse in an hour and a half, and tell us why he was not an Adventist. The house was packed, and he announced that he would speak the next evening also, and then a minister from Janesville would occupy the house.

We enquired when we could occupy the house again, and he said we had had it long enough. He finally left it to the audience, and they voted that we should have an hour to speak after he was through the next evening. As a result, a goodly number, among whom were some of the most worthy of his own church, accepted the precious truth for our day and generation, of whom some remain unto this day, and some have fallen asleep in the blessed hope. What a reunion we will have when Jesus comes!

THE FIRST SUNDAY IN MAY, 1880,

we had a memorable discussion at Eagle Lake, on the Sabbath question. Elder Kelley, of Janesville, Minn., was the opposing party. There had been a good deal said about it in the papers beforehand, and the people came for miles, many expecting that the seventh- day Sabbath would now receive its death blow. Elder Kelley depended a good deal on his wit to carry his point. He insisted on having a board of three moderators, who should decide who had presented the best argument. The board was composed of one Sabbath keeper and two Sunday keepers, one of whom was Elder Burges, a great opposer of our faith. He had sometime previously {p. 132} preached what he called the funeral sermon of Seventh-day Adventism. It looked a little dubious about the decision. We had a great desire that the truth would triumph. We appointed an hour before day at which the brethren arose and sought the Lord's blessing on His own precious truth that day.

We went into the battle trusting in the almighty power of the God of truth, and he did not fail us. The elder worked hard. He even got down on his knees, and prayed to the ten commandments, but it was all to no avail. After the discussion the committee retired to consult together. In a few minutes they returned, having agreed that Elder Kelley had lost his proposition. The next issue of the Mankato FREE PRESS contained a brief account of the discussion, ending with these words: "It was decided that Saturday is the right Sunday."

The next day after the discussions I was very weary, and was resting in Dr. Cordell's house. Suddenly I was impressed that I ought to go immediately to the large sixty-foot tent wherein the discussion was held. I did not wish to go, as I was very weary, but I could not shake off the impression, so I went. I found it filled with children at play. I told them to run away, and they ran in every direction; but none too soon, for the large center pole fell over, taking the whole tent with it. One little fellow did not get out until the tent was upon him. He was not hurt, but was under the canvas. He was frightened nearly out of his wits, and he did his best at making a loud noise.

HAD THE POLE FALLEN

when all the children were in the tent, a number of them would have been killed, or very badly hurt. I was very thankful I had been led there just in time to prevent such a sad result. Surely "The angel of the Lord encampeth round about them that fear Him, and delivereth them." Ps. 34: 7.

That same spring our people held an institute at Medford, Steele County. Brother M. H. Gregory accompanied me in my buggy. We had a profitable time at the institute, which was conducted by Elder L. B. Whitney. On our return the roads were very muddy, and wherever I could find a bit of sod I would drive on it, if possible. Brother Gregory kept saying, "You will upset the whole thing if you are not more careful." {p. 133} "Oh, don't be frightened; I never upset a buggy in my life." Sure enough, as I hugged the hillside, where there was grass, a little too close, we had to jump to save ourselves, and our things fell out into the mud. "Now!" cried Brother Gregory, "never say again you never upset a buggy in your life." "O, Brother Gregory, this is hardly an upset; only a spill out, that's all."

That summer Elder Dimmick, Brother Gregory, and myself held a tent meeting at Alma City. As usual, opposition raised up against the truth. One Elder D. Morgan for six meetings affirmed that the first day of the week is the Sabbath. Before he began, he said he was not fool enough to do away with the fourth commandment; but he had not gone far before he said the whole ten were done away, which showed he was ten times more of a fool than he thought for. "The wise in heart will receive commandments: but a prating fool (one that prates or speaks against the commandments) shall fall." Prov. 10: 8. When it was shown that the Methodist church authoritatively teaches that the ten commandments are the law of God, binding upon all men, Elder Morgan replied, "I'm not preaching Methodist doctrine now." "A house divided against itself cannot stand." Mark 3: 25.

"Therefore as the fire devoureth the stubble, and the flame consumeth the chaff, so their root shall be rottenness, and their blossom shall go up as dust: because they have cast away the law of the Lord of hosts and despised the word of the Holy One of Israel." Isa. 5: 24. This terrible denunciation applies pointedly and unmistakably to Elder Morgan. He has cast away the law of the Lord of hosts, as far as it is possible for a man to do so. He says it is dead, done away, and made void. He despises the only word God ever spoke to man with His own voice, and wrote with His own divine finger on the tables of stone. This word so highly honored of God, he tramples in the dust, and calls it Jewish, death, bondage, etc. Thus he despises the word of the Holy One of Israel. I warn him as a friend, I exhort him, and those ministers who uphold him in this great wickedness, to repent, and do works meet for repentance, before it is too late. The law of God is all right, and will stand; but those who are found in opposition to its principles of righteousness will surely fall. {p. 134} "All His commandments are sure. They stand fast forever and ever." Ps. 111: 7, 8.

Only a few embraced the truth at Alma City. The majority were highly pleased with the idea that God's law is abolished, and with it the Lord's Sabbath. What a sad awakening there will be, when they discover that the law they despised and rejected will be the rule by which they will be judged! Eccl. 12: 13, 14; James 2: 10- 12.

We were now living in Eagle Lake, Blue Earth County. Diphtheria was raging through that part of the county. In the city of Mankato its ravages were terrible. As I was returning from holding a general meeting near Wells, in September, 1880, some of the neighbors met me, and told me my eldest son, Frankie, was down with the dread disease. For fifteen days and nights we watched over him, and did what we could for him; but at last it became evident that we must part with our first-born. Two or three days before he died he said, "Papa, I am going to die." Darling boy, His eye brightened as he spoke of the heavenly city. He said, "There will be no sorrow there." How thankful we were for a religion so simple, so precious, that a child of ten years old could be comforted and sustained by it, even in the face of death. Even his young heart could trust in Jesus in that trying hour.

AS THE END DREW NEAR

he wanted his papa to lie down with him, and then hold him in his arms in a chair, and then lie down with him again. The physician was present, and told me not to do so, as I might take the disease. I said his dying request should be granted, regardless of consequences. It was such a crushing blow to us. O, how our sad hearts were wounded, and how lonely our house seemed, and still the death angel was hovering over us. Our eldest little girl, Ella, was sick with the same disease, and the night after Frankie was buried she had a terrible fever. We wrung a large cloth out of cold water, and laid it on the whole length of her body. In a few minutes it would be steaming with heat, when we would repeat the process, until finally the fever subsided. The next morning, as the doctor came in, he said, "That little girl will get well," which she did. It seemed we could not bear the strain of losing {p.135} another of our dear children at the time; but our hearts were comforted with the blessed hope that the Life Giver would soon come again and restore our loved ones to us once more. The diphtheria still raged, and in January, 1881, it came to our next door neighbors. As our children had played with theirs, we were afraid that the diphtheria would visit us again. Our worst fears were realized. Our only remaining little boy, Gurden, five years old, and his little sister Nellie, one year and a half old, were taken down with it.

THOSE WERE DARK DAYS,

It seemed as though my head would burst as I beheld the suffering of the little ones. How it made our hearts long for the time to come when there will be no more pain, neither sorrow nor crying, for the former things have passed away. The little girl was saved, and she has been sunshine to our hearts ever since, but little Gurden was laid beside his brother, until the voice of the archangel will awake the sleeping saints.

I did not enter a new field that winter, finding plenty to do in looking after the churches of Kasota, Eagle Lake, Mankato, Alden, Wells, Tenhassen, and Milford. The latter church was situated near Spirit Lake, in northwestern Iowa.

The following April, in company with Elder Ellis, I visited the churches of Tenhassen and Milford. It was a time of high water. Streams were swollen, bridges and houses were swept away by the angry floods. As we got to Fairmont, Martin County, we found it impossible to get to Brother Knowlton's, who lived four miles in the country, by the wagon road. We followed the railroad track until we crossed the outlet of the lake. Then we took across the prairie, winding around the sloughs as best we could. We eventually reached Brother Knowlton's, tired and weary, glad to find a resting place. The next morning Brother Knowlton said the water was too high and cold to drive his team to Tenhassen, eight or nine miles distant. As we had an appointment for the next evening, I told Brother Ellis I would try to get through on foot. If I could not get through, I could come back again. I found I had a difficult journey to perform. The country was afloat with ice-cold water. Sloughs I could not get around I forded, and so made my way until I reached Mr. De Wolf's, {p. 136} opposite Tenhassen; but between rolled rods and rods of swift running water, and not a boat to be had. What was to be done nest? So near to Tenhassen, and we must fail now? "What do you think, Brother De Wolf; can you not take me to the bridge with your team?" "Well, we might try. What do you say, Tom?" speaking to his hired man. "we were the last to venture across on the ice, suppose we be the first to try the water." "I don't care," said Tom, so we started immediately. It was a risky piece of business.

The water kept deepening until the horses began to swim. The water came into the wagon box, and we stood upon the seat. As we stood there, the water came half way to the tops of our boots. The swift current twirled one of the end boards out of the wagon box, and what would come next? It looked very much as if we would have to swim in the cold water. Just then the water became shallower, and soon the horses struck bottom, and we came out all right. When we reached the long bridge across the outlet, we found a large share of it had fallen flat upon the water, and there were rods of water between the far end of it and the dry land. I met a man on the bridge who said he had poled himself from the shore to the bridge on a flat stick of timber. I took his pole and stick of timber and was soon on terra firma. That evening a goodly number were present, and we had a good meeting, and I was happy to be able to fill my appointment, and speak an encouraging word to God's children. After a few days I was joined by Brother Ellis, and we went on to Milford. The distance was about thirty miles over a vast rolling prairie. About midway between Tenhassen and Milford lived a Brother Crumb. We invariably stopped there, going and coming, for rest and refreshments. So his place was appropriately termed Crumb Station. At Estherville, we found the bridge across the Des Moines River carried away, and we crossed in a small boat. There was a great hole in the mill. The water had thrust a great cake of ice clear through it. The place looked desolate enough. In the new earth there will be no such scenes of destruction. May the happy change soon come! We held a series of meetings with the Milford church, encouraged them what we could in the way of holiness unto the Lord, had a baptism in the lake Okebogee, and started on foot for Tenhassen. {p. 139} Thus, in weariness and painfulness, was the cause built up in those early days.

The following summer Elder Ellis and myself held tent meetings in St. Peter. The interest was not great; but some embraced the present truth, and were baptized. One hot, sultry day, as I was preparing to write letters, a couple of men entered the tent. I invited them to be seated, and entered into conversation, as follows: "Do you live in this vicinity?" "No, sir, we live more than fifteen hundred miles from here," "Oh, you are from the East, I presume?" "No, sir, we are from the West---from Utah. We are Mormon elders." "Is that so? I never saw a Mormon elder before. Do you believe in a plurality of wives?" "Ye, sir, we do." "Why do you believe such nonsense as that?" "That is not nonsense; That is the Bible. Abraham was a good man, and he had more than one wife." "You went a long way back for an example. While you were going so far back, why did you not go back to the beginning---to Adam? God made one man, and made just one wife for him. God knew what was best for man. If two or more wives had been for his highest good, God would not have withheld them from him. One man and one woman was God's ideal of marriage, and any deviation from the perfect pattern, whether by Abraham, or Mormons, or anybody else, is a perversion of the marriage institution." "Well, I say to you, sir, we are commanded in the New Testament to have more than one wife." "You astonish me. I supposed I had read every word in the New Testament several times, but I never read anything like that." "We are told in the New Testament that we should do the works of Abraham, and he had more than one wife. If we don't, we will not do the works Abraham did." "Well, let us see how that would work: Abraham married Sarah; so, to do as Abraham did, we still have to marry Sarah, too. Afterward we must marry Hagar, Sarah's maid: then trouble comes into the family; in fact, domestic infelicity reaches such a height that we will be compelled to give Hagar a loaf of bread and a bottle of water, and send her and her son away into the wilderness. So we would only have one wife at last. You see, gentlemen, you have referred to a very poor example for the plurality of wives." {p. 140} I wonder if Mormons do not often feel like Abraham, very sorry they were foolish enough to enter upon a course fraught with so much domestic unhappiness. They thought we ought to let them have our tent in which to preach Mormonism; but, of course we could not do so. I was informed that these same elders went into a house in town, and told the lady that they were Latter-day Saints, and they were made welcome; but in the course of a few minutes it was discovered that they were also called Mormons, whereupon the good wife seized the broom, and drove them from the house, declaring the saints were all right, but that she had no use for Mormons. Poor Fellows! Going up and down in the in the earth to build up error and falsehood, supposing they are doing God service. They endure cold, hunger, and ridicule cheerfully, believing they will be rewarded in the kingdom of God.

There are, no doubt, rogues and deceivers among them, though many of them are sincere men; but alas, sincerity does not remove their ignorance and superstition. O, the power of Satan, that holds men in such utter darkness when the true light shines all around them! How thankful we ought to be for the light.

"Shall we, whose souls are lighted
With wisdom from on high;
Shall we to men benighted,
The lamp of life deny?"

I worked in the harvest that year for Brother Wm. Pettis, of Kasota. It was hard work for me, but I stood it pretty well. The next fall I held meetings in the Herrick schoolhouse, in northwestern Iowa. At first we had a very small attendance. Those who did attend reported excellent meetings, and soon we had a houseful.

THE LORD BLESSED THE WORK

to the salvation of some, who embraced the precious truths for the days in which we live. The winter was quite open, and there was much foggy weather. Sometimes the fog was so dense you could not see a rod before you.

Mr. Murray's family were much interested in the meetings. The gentleman was often away from home, and then it was {p. 141} quite difficult for his wife and children to get to meeting, and I used to either send someone with a team for them or go myself. One evening I had Brother Herrick's team, taking them home from meeting, and the fog was so dense that we lost our way on the prairie. I felt very uneasy at the prospect of staying all night on the prairie with the mother and five children, none of whom were any too warmly clad. The larger children and I stretched out in every direction from the wagon in hopes of finding some waymark by which to determine our whereabouts. At last we ran on to an old straw-stack. The children said. "We know where we are now; this road that runs by the stack leads right up to our house." And so it proved. It was a great relief to me to see them all safe at home.

A CHAPTER OF DISASTERS.

The next spring we had baptism a mile or two from the schoolhouse where the meetings were held. A nice company of young people were baptized. How my heart swelled with gratitude to God, who had turned their young hearts from the ways of sin to love God and keep His commandments! After baptism I was going to take Sister Murray and her children home in my buggy. After they were all in the buggy there was very little room for me, so I said that Ralph, the oldest child, might drive the horses, and I would ride with some one else.

Sister Murray thought her boy could drive all right, and so they started a little in advance of the rest. All at once there was a cry raised, "Whose team is that running away?" I looked up and lo, there was my team running, with the buggy turned upside down, with nothing left of the box but the bottom.

With fear and trembling I ran up to where the family were dumped out upon the ground in a heap. Sister Murray's shoulder was dislocated, and was very painful. One little girl's nose was bleeding profusely. As she wept, she wiped her face with her hands, the blood from her nose fell on her hands, and she was covered with blood---face, hands, everywhere. I thought she must be badly hurt, but not a scratch could be found upon her. Poor Sister Murray suffered severely.

{p. 142}

A while after this, in my journeyings I came to Brother Quinn's, with a span of colts. One I was driving and the other was tied behind the buggy. I was going to Eagle Lake, where Sister Quinn's daughter Ella lived, and she wanted to make her a visit, and asked if she might ride with me. O course she could, and we started. We had an immense hill to go down, and when we got to it, Sister Quinn, who was quite nervous, wanted to get out, and walk down; but I encouraged her to remain in the buggy. Sure enough, the colt got to going faster and faster, in spite of all I could do to hold him, until we were winding around the bluff at a rapid rate. Sister Quinn wished she had walked down the hill, and so did I. She kept saying, "Why didn't you let me walk, Brother Hill?" and I wished I had. A huge tree lay some distance from the road, straight down the bluff. I knew the horse could not possibly get over it, so turned him straight for it. When he got there he had to stop, and Sister Quinn was glad, and so was I.

But our troubles did not end here. After we reached the foot of the hill, the colt tied behind began to pull back. One horse pulling forward and the other pulling backward made sad work of it; as a husband and wife do when they pull different ways. To remedy this difficulty, I tied the offending colt to the shaft beside the other one, and we went along very well until the naughty colt made a great jump to one side, and broke the shaft all to pieces. It took some time and a little money to rig up again; but patience and perseverance overcome all obstacles, and we eventually arrived at our destination in safety. In our journey to the better land we often meet with difficulties in the way, but with the help of God every obstacle may be surmounted, and the weary pilgrim find sweet rest in heaven at last.

The summer of 1882 I did not hold any tent meetings in new fields being occupied in building up the work among the churches. In the autumn we held a general meeting at Eagle Lake, at which Sister Plum requested that a course of meetings be held at Good Thunder, a town situated about thirteen miles south of Mankato, on the Wells & Mankato branch of the C. & M. R. R.. It was decided I should go and see what could be done. It was a German town, with comparatively {p. 143} few American people in it. It was a great place for drinking beer. The Catholics and Lutherans would flock to church on Sunday morning; and after their meeting, the sisters would sell their butter and eggs at the stores, while the brethren would regale themselves with beer and tobacco in the saloons, not having the remotest idea that they were not the best of Christians, fully believing that St. Peter would immediately swing wide open the pearly gate, and give them a royal welcome into the shining city as soon as they should shuffle off this mortal coil, and leave this mundane sphere. To intimate to them that their religion was not the genuine article, was to incur their hot displeasure at once. Some said, "If Brother Hill goes there, they will ride him out of town on a rail." "Very well, I will have a ride then, for I am going." The Baptist place of worship was secured in which to hold meetings, and we began one Sunday evening in November, 1882. I drove a good many miles through the cold, and arrived rather late. The house was filled, and the Lord gave freedom in preaching His word. After meeting, the Baptist brethren gathered around me, and expressed themselves highly gratified with the service, and said, "Brother Hill, as long as you preach Bible, we will stand by you." "Very well, then you will stand by me always for I don't know how to preach anything else but Bible."

The meetings increased in interest continually until the sound of them went out into the country for miles around. People said no such meetings were ever held in Good Thunder before.

A Mrs. Graf, wife of the hardware merchant, became much interested in the meetings, but her husband did not seem inclined to attend. He excused himself by saying, "I must attend to business." But the wife prevailed upon him to go to meeting---Who knows the power of a good wife---and he also became interested, and finally gave his heart to God, and is today (1892) proclaiming the closing message of salvation to the world.

While explaining the prophecies and the signs of the times, the interest was intense. Saint and sinner, believer and unbeliever, were full of the themes preached on in the meetings. In the post office, stores, shops, and on the street corners, the meetings were the subject of conversations and discussion.

{p. 144}

When we reached the Sabbath question, the interest deepened. As the truth was presented on that subject, many were enabled to see that the seventh day is the Sabbath of the Lord, and a goodly number began its observance. Perhaps a sermon or two on the Sabbath question will be of interest to the reader, showing how people were led to forsake the traditions and institutions of men to keep the commandments of the Lord.

"MY FRIENDS: This evening we have come together to consider the Sabbath questions. There are two days before the people, claiming to be the Sabbath of the Lord. They cannot both be genuine, for God does not require two holy Sabbaths in every week. One must be genuine, the other counterfeit. Which is genuine? which is counterfeit? Is it hard to tell? The seventh-day Sabbath came from God. 'See, for the Lord hath given you the Sabbath.' Ex. 16:29. Did a counterfeit or a fraud come from God?---Hardly. God rested on the seventh day; God blessed and sanctified it. Gen. 2: 1- 3. Not only so, but God proclaimed with His own voice. 'The seventh day is the Sabbath of the Lord thy God.' He did more. The Divine Being wrote with His own finger on the table of stone. 'The seventh day is the Sabbath of the Lord thy God.' Thus the seventh-day Sabbath bears upon it the blessing, sanctification, and superscription of Almighty God. You would be ashamed to ask for more proof of its genuineness.

"What about Sunday, the first day of the week? 'Sunday, so called, because anciently it was dedicated to the sun, or its worship.' --- Webster. The heathen worshiped a counterfeit god (sun) on a counterfeit day (Sunday), while God's people worshiped the true God on His true, holy Sabbath. Thus it is certain that anciently Sunday was a counterfeit institution, and the seventh day was the genuine Lord's day. Now you say the Lord has changed all this; what was once the genuine has become the counterfeit, and what was once the counterfeit has become the true Lord's day. We all agree that at one time it was pleasing to God to keep the seventh day and displeasing to Him to keep Sunday, because it was a heathen festival instituted in honor of a false god. But now you say it is displeasing to God to keep the seventh day, and {p.145} that it is His will and pleasure that we keep Sunday holy; that is to say, what God formerly blessed He condemns now, and what He formerly condemned He blesses now. I cannot believe such a thing is possible. It doesn't look just right, does it? But how did this great change come about? Did God rest on Sunday?--- No one claims that He did. Did He transfer His blessing and sanctification from the seventh day to Sunday?---Not that anybody knows of. Did God ever command anyone to keep it holy?---Such a commandment has never yet been found; it does not exist. Did He ever call it the Sabbath?---Never. Did He ever apply any sacred title to it whatever? Every intelligent man and woman in this audience will say, 'No, He never did.' Then do you not think Sunday sacredness rather doubtful? Or do you still think we must observe Sunday sacredly or be eternally lost? I think if Sunday had become the Lord's day, He would have told us so in his holy Word. Don't you?

"Perhaps you still hold that Sunday is the Christian Sabbath and the seventh day is the old Jewish Sabbath.

"Did you ever find the term 'Christian Sabbath' in the Bible?--- Of course not. It is a fraudulent term, invented to apply to a fraudulent institution. But why call the seventh day the old Jewish Sabbath? Christ said it was made for man. Mark 2: 27. M-a-n does not spell J- e-w. Since the Sabbath was made for man, and we are men, therefore the Sabbath was made for us. The only escape from this conclusion is to maintain that the Jews are the only men that ever did or ever will exist. For my part I am not prepared to admit that.

"Again, the Sabbath was made at creation. It took three things to make the Sabbath. First, God rested on the seventh day; then it was God's rest day. Secondly, God blessed the seventh day; then it was God's blessed rest day. Thirdly, God sanctified it; thus it became God's blessed, sanctified, rest or Sabbath day. Thus the Sabbath was made God's holy day in the beginning, two thousand five hundred years before there was a Jew in existence; yet people say, 'The seventh day is the old Jewish Sabbath.' My, friend, are you not sincerely sorry you ever talked that way about the holy day of the Lord? The commandment itself forever overthrows the idea that the Sabbath is Jewish.

{p. 146}

"Let us read the commandment as our friends would have it read: 'Remember the Sabbath day to keep it holy. Six days shalt thou labor and do all thy work, but the seventh day is the old Jewish Sabbath. It doesn't read that way, does it? It does read, ' The seventh day is the Sabbath of the Lord thy God.' Then the Sabbath belongs to God, and not to the Jews. We won't call it the old Jewish Sabbath any more, will we? It is a perversion of the truth. It is wrong and wicked to do so.

"In Isaiah 58:13, we read, 'If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day, and shalt call the Sabbath a delight, the holy of the Lord, honorable, and shall honor Him,' etc. Here we are told to call the Sabbath a delight. Some of you say your minister calls the Sabbath bondage, and the Lord calls it a delight; which do you think tells the truth about it, the Lord or your minister? and which will you mind, the minister or the Lord your God? We are not only to call the Sabbath a delight, but the holy of the Lord, honorable. Did you call it the old Jewish Sabbath to honor it, or to dishonor it? No doubt you thought to cast odium upon it; but that is directly opposite to what God's Spirit tells us to do. Since God's Spirit directs us to call the Sabbath a delight, holy of the Lord, honorable, are we led by the Lord's Spirit if we call it Jewish, bondage, etc. and do what we can to make and make the Sabbath base and contemptible in the sight of men? 'As many as are led by the Spirit of God, they are the sons of God.' Rom. 8: 14. If we are led by an opposite spirit, whose children are we? John 8: 44. Isa. 58: 13. not only tells us to call the Sabbath a delight, holy of the Lord, honorable, but that by so doing we shall honor God. So we see God's honor is involved in this matter. My fellow Christians, you revere God: His honor is sacred in your eyes. But God plainly teaches in His Word that when we honor the Sabbath, we honor Him. Then it follows that if we dishonor the Sabbath, we dishonor God. This is a serious matter, and we shall be careful no to speak slightingly of the Sabbath anymore. We will no longer stigmatize it as the old Jewish Sabbath, but call it the Lord's holy, honorable day, as He has plainly taught us to do in His holy Word.

{p. 147}

" 'Yes, but,' I hear some friend say, 'that was all right in Old Testament times; but now we live in New Testament times, and have a new Sabbath, the first day of the week.' Well, my friends, I have a proposition to make to you this evening. If the New Testament teaches that the first day of the week is the Sabbath, I will keep it with you. On the other hand, if the New Testament teaches that the seventh day is the Sabbath, you will keep it with me and we will have no division in this community on the Sabbath question. Now, mind you, we are to settle it by the New Testament. I take you to be good, honest people; and you will in nowise dodge what the New Testament says on this important subject. We will first read Matt. 28: 1: 'In the end of the Sabbath, as it began to dawn toward the first day of the week.' etc. From this it is clear to everyone that the Sabbath comes just before the first day of the week. Mark bears the same testimony: 'And when the Sabbath was past, Mary Magdalene, Mary the mother of James and Salome, had bought sweet spices that they might come to anoint Him. And very early in the morning the first day of the week they came unto the sepulcher at the rising of the sun.' Mark 16: 1, 2. No one can doubt that Mark calls the seventh day the Sabbath, for he says the Sabbath was past when the first day began. Thus Matthew and Mark testify to the same fact. Although the holy women arose very early in the morning on the first day of the week, they did not rise early enough to find the Sabbath, because it was past. Then when you and I arise very early in the morning on the first day of the week, where is the Sabbath? It is not there; it is past. My friends, we cannot rise early enough in the morning of the first day of the week to find the Sabbath, according to the New Testament. Remember that. Then if we call the first day of the week the Sabbath, do we tell the truth? I would not like to be found perverting the New Testament truth in regard to the Sabbath, would you?

"We will now read Luke 23:56, 'And they (the holy women) returned and prepared spices and ointments; and rested the Sabbath day according to the commandment.' Here it is expressly stated that they kept the Sabbath according to the commandment.' Here it is expressly stated that they kept the Sabbath according to the commandment.

That is the way you and I want to keep it. {p. 148} In fact, if we do not keep it according to the commandment, we do not keep it at all. But which day did the holy women observe the Sabbath, the first or the seventh day? The next verse tell us, 'Now upon the first day of the week, very early in the morning, they came upon the sepulcher, bringing the spices which they had prepared, and certain others with them.' Luke 24: 1. You see, my friends, that the first day of the week always comes along just after the Sabbath is past. It is always one day too late to be the Sabbath according to the New Testament. Again I ask, Does the Sabbath come just before the first day of the week, according to the New Testament? In the light of the testimony of Matthew, Mark, and Luke, which I have just read, you must answer, Yes. But what day comes just before the first day of the week? You answer, The seventh day, of course. Then what day should you and I observe as the Sabbath according to the New Testament? You must, in conscience, answer, The seventh day. Now we will all keep it, won't we?

One point more. The holy women kept the Sabbath according to the commandment by keeping the last or the seventh day of the week. It follows that when we keep the seventh day, we keep the Sabbath according to the commandment. Now, my Sunday-keeping friend, let me ask you kindly, If we keep the Sabbath according to the commandment by keeping the seventh day, do you not go contrary to the commandment when you keep Sunday? Before we close tonight, I wish to say to you, there is not the slightest shadow of evidence for Sunday keeping in the Bible. The first day of the week is only mentioned eight times in the New Testament. Now, tomorrow please take your Bibles and concordances, and look up every place where it is mentioned, and if you can find where it is once called the Sabbath, or Lord's day, or a single instance in which Christ or an apostle observed it as such, I will observe it also. You will search the Scriptures to find the truth on this important question. I would suggest that you get your ministers to help you, and tomorrow evening you shall have opportunity to present your Scripture proof for Sunday sacredness, tomorrow evening the subject will be, 'who changed the Sabbath?' "

{p. 149}

"My Friends: In the good providence of God we are permitted to assemble here once more to investigate a portion of His Word. The subject before us is, ' Who Changed the Sabbath?' But before going further I will inquire, How many have found where the first day is called the Sabbath or Lord's day in the New Testament, or where Christ or the apostles observed it as such in a single instance, or any bible proof for it whatever? All such please hold up your hands. Not a hand raised! Not one of you, with the aid of your ministers, could find a particle of Bible proof for Sunday keeping? Well, it is hard to find proof where there is none. Of course, if there were any Bible proof for Sunday sacredness, you Christians, who have listened to preaching, attended Sunday school, and studied your Bibles all your lives, could certainly find it. So we all settle down on this one fact, there is no Bible proof for Sunday sacredness. Upon this point we all agree. We will now show who did not change the Sabbath.

"God says, 'My covenant will I not break, nor alter the thing that is gone out of my lips.' Ps. 89: 34. You may say this does not especially refer to the Sabbath. Perhaps not, but at least it states the truth that God will not alter the thing that is gone out of His lips. Did the Sabbath come out of his lips?---Yes. Will he alter it?--- No, for He says, 'I will not alter the thing that is gone out of my lips.' Christ did not change the Sabbath. He says, 'Think not that I come to destroy, but to fulfill; for verily I say unto you, til heaven and earth pass, one jot or one tittle shall in no wise pass from the law till all be fulfilled.' ('Till all things are accomplished,'--SAWYER. 'Till all things are ended.'---NORTON. 'Till all things are accomplished.'--- REVISED VERSION, Matt. 5:17-19.) Have heaven and earth passed away?---No. Then has one word or letter passed away from the Sabbath commandment? You must, in all candor, answer, No. Christ taught His disciples to pray that their flight from Jerusalem, nearly forty years after His resurrection, might not be on the Sabbath day (Matt. 24:20), which does not look like abolishing or changing the Sabbath, does it?

"At first all the Christians were Jews, and they were all zealous of the law. Acts 21: 20 If they were zealous of the {p. 150} law, they were zealous of the Sabbath also. The first Gentile convert to the Christian faith was Cornelius, A. D. 41. Acts 10: 1- 48. Be it known unto all people that until the year of our Lord 41 the many thousands of Christians were all zealous Sabbath keepers, and there was not a Sunday-keeping Christian in the whole world. The apostles were Jews, and every believer and every preacher of the gospel were all Jews for years after the resurrection. Were they all zealous of the law?---Yes. Were they all zealous observers of the seventh day?---Yes. Did one of them observe Sunday?--Not one. It is not reasonable to suppose that they observed two Sabbaths every week.

THE APOSTLES OBSERVED THE SABBATH

and held religious meetings on that day. They met with the Jews in the synagogue on the Sabbath. Acts 13: 14. They met with the Gentiles on that day. Acts 13: 42- 44. They met by the riverside. Acts 16: 13. It was the only Sabbath known to the apostles: 'For Moses of old time hath in every city them that preach him, being read in the synagogues every Sabbath day.' Acts 15: 21. All agree that every Sabbath in which Moses was read in the synagogue was the seventh-day Sabbath. If the seventh day was every Sabbath, where could the first-day Sabbath be?--- It simply could not be at all. The apostle James had no knowledge of any other weekly Sabbath than the seventh-day Sabbath. Again: 'And he (Paul) reasoned in the synagogue every Sabbath, and persuaded both the Jews and the Greeks (Gentiles).' Acts 18:4. Did he reason in the synagogue on the Sunday-Sabbath?---No; but he reasoned every Sabbath. Where then was the Sunday-Sabbath?---It was not born yet. Paul worked on Sunday; 'And because he was of the same craft, he abode with them, and wrought: for by their occupation they were tentmakers. And he reasoned in the synagogue every Sabbath, and persuaded the Jews and the Greeks.' Acts 18: 3, 4. What did Paul do on every Sabbath?---He reasoned in the synagogue. What did he do on Sunday? The conclusion is irresistible that Paul worked at tentmaking on Sunday.

Sunday sacredness came into the church later {p. 151} than Paul's day. Dr. Smith in his Bible Dictionary, article 'Sabbath,' says that the Lord's day gradually took the place of the Jewish Sabbath. Yes, it was a gradual process, this bringing Sunday observance into the Christian church, the same as all other errors were brought in.

" 'People's Encyclopedia,' page 1597, says, 'There has been no period, since the time of Christ, when there was no Sabbath- keeping Christians in the church. There is no positive evidence of any form of Sunday observance by Christians previous to the middle of the second century.'

"THE CHRISTIAN AT WORK says: 'The selection of Sunday, thus changing the particular day designated in the fourth commandment, was brought about by the gradual concurrence of the early Christian church; and on this basis, and no other, does the Christian Sabbath, the first day of the week, rightly rest. The exact date of the substitution of the first day for the proper observance is not known.' ---'Peoples Encyclopedia,' page 519.

"Thomas Scott, on Acts 20: 7, says: 'The change from the seventh to the first day of the week seems to have been gradually and silently introduced by example, rather than by express precept.'

" 'Chamber's Encyclopedia,' page 85, third edition, 1881, gives the following: 'At what date the Sunday, or the first day of the week, began to be generally used by Christians as a stated time for religious meetings, we have no definite information, either in the New Testament, or in the writings of the Fathers of the church.'

"Sir William Domville says, 'Centuries of the Christian era passed away before the Sunday was observed by the Christian church as a Sabbath examination of the six texts.'

"Much more might be given to the same import, but it is not necessary. We have found that God did not change the Sabbath; that Christ did not change it, and that the apostles had no such mission or intention; that the change was gradual, and was not affected until hundreds of years after Christ.

"Who then did change the Sabbath?

"In Dan. 8: 12, we read of a power that should cast down the truth to the ground. It is generally conceded that the Roman power is here referred to. Has Rome cast down {p. 152} the truth to the ground?---Yes. She has perverted the truth in regard to heaven and hell, and the forgiveness of sin. She has perverted the Lord's supper into an idolatrous feast, teaching that the priest has power to make a dozen or more gods, and carry them around in his breeches pocket. We all know that there is not a truth in the Christian religion that Rome has not grossly perverted, and cast down to the ground, unless it to be the Sabbath truth. Do you think the Sabbath escaped his hand, while all other truth fell under it? I think Rome has taken a turn at the Sabbath truth as well as the rest. In Dan. 7: 25, we have a prophecy that relates to the papacy; 'And he shall speak great words against the Most High, and shall wear out the saints of the Most High, and shall think to change times and laws: and they shall be given into his hands until a time and times and the dividing of time.'

"Has the papacy spoken great words against the Most High?---Yes. The pope arrogates to himself the attributes of Deity. He calls himself Lord God, the pope. He says: 'I am like the Most High, infallible; I cannot err,' and many other such things. Has the papacy worn out the saints of the Most High?---Yes; countless millions of the saints of God have gone down to the chambers of death under its cruel power. And he should 'think to change times and laws' of the Most High. Do you think he has fulfilled this part of the prophecy? We will let him speak for himself. On the change of the fourth commandment.

"Ques.--- By whom was it changed? Ans.---By the governors of the church.---"Abridgment of Christian Doctrine."

"Ques.---What warrant have you for keeping the Sunday preferably to the ancient Sabbath, which was the Saturday? Ans. ---We have for it the authority of the Catholic Church and apostolic tradition. --- 'Catholic Christian Instructed.' They have not only changed the Sabbath into Sunday, but boast of it as an evidence of their great power.

"Ques.--How prove you that the church hath power to command feasts and holy days? Ans.---by the very act of changing Sabbath to Sunday.---"Abridgment of Christian Doctrine."

{p.153}

WHY BRING SUNDAY KEEPING

into the church?---For the same reason image worship and other heathen notions were brought in. After Constantine professed Christianity, multitudes of heathen rushed into the church who knew nothing of Christianity beyond the name, and brought their heathen practices with them, among which was Sunday keeping. At first it was not kept very well. The first Sunday law extant was made by Constantine, A. D. 321, which allowed farmers full liberty to carry on their work on that day, but the Catholic Church took it up, and christened it Lord's day, and in its councils enjoined its strict observance. In the council of Laodicea, A. D. 364, Sunday was not only enjoined, but a curse was pronounced upon those who kept the seventh day. Thus the Catholic Church gradually substituted Sunday, that wild solar holiday of all pagan times, for the Sabbath of the Lord. Catholicism is only a mixture of heathenism and Christianity, and it is the most natural thing in the world that they should mix Sunday, the old heathen festival, in with the rest, and they did.

"We have shown that the Sunday institution had its origin among the heathens, and was brought into the Catholic Churchy the multitudes of heathen who flocked into it at the conversion of Constantine; that it was blessed, sanctified, and commanded by emperors, councils, popes, and earthly princes and potentates, resting entirely upon the commandments of men, without a 'Thus sayeth the Lord' for its support; and in conclusion I will briefly show that the seventh day, the only weekly Sabbath or sacred day known to the Bible, will be restored, and kept by the true people of God just before the coming of Christ.

"It is said of them, 'Here are they that keep the commandments of God and the faith of Jesus.' Rev. 14: 12. The next event is the coming of the Son of man on the white cloud. Verse 14. To keep the commandments of God means to keep them all, every on of them; for James says, 'For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all.' James 2: 10. Is not the Sabbath a point in the law?---Yes. Then if we violate God's only Sabbath, can we be called commandment keepers?---No, not {p. 154} by any means. It follows that when God says, just before the coming of Christ, 'Here are they that keep the commandments of God.' He refers to a class of people who keep the Sabbath. How do they become Sabbath keepers?---Because of a reform on the Sabbath just prior to the second advent. Isa. 56: 1. 2 reads: "Thus saith the Lord, keep ye justice and do judgment; for my salvation is near to come, and my righteousness to be revealed. Blessed is the man that doeth this, and the son of the man that layeth hold on it; that keepeth the Sabbath from polluting it, and that keepeth his hand from doing any evil.' When is this to be done?---' For my salvation is near to come, and my righteousness to be revealed.' Peter says, 'Who are kept by the power of God through faith unto salvation ready to be revealed in the last time.' 1 Peter 1: 5. It is certain the salvation will be revealed in the last time. But when the salvation is near to come, we are to lay hold of the Sabbath. We do not have hold of the Sabbath, or the Lord would not tell us to lay hold of the Sabbath. If I already had hold of it. You have hold of a counterfeit Sabbath, blessed, sanctified, and commanded of men, while God's holy Sabbath day you have disregarded and set at naught. Now He calls upon you to forsake the pagan, papal Sunday, and accept and lay hold of God's true, holy Sabbath day. He says, 'Blessed is the man that doeth this.'

"That means you, and me, and everybody. 'Blessed is the son of man that layeth hold upon it.' You are sons of men, are you not?--- Yes. Then God sends this message to you---to lay hold of and keep the Sabbath; and He says He will bless you in so doing. When?--- 'For my salvation is near to come, and my righteousness to be revealed;' and Peter tells us the salvation will be revealed in the last time. My friends, this plain message comes to you tonight. What will you do with it? I hope you will accept it, and receive the promised blessing.

"Eze. 13:4, 5 reads. 'O Israel, thy prophets are like foxes in the desert. Ye have not gone up into the gaps, neither made up the hedge for the house of Israel to stand in the battle in the day of the Lord.' In this scripture is brought to view the battle in the day of the Lord.

Peter {p. 155} says, 'The day of the Lord will come as a thief in the night in which the heavens will pass away with a great noise.' etc. 2 Peter 3: 3-10. In that day there will be a great battle. 'And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirit of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty.' Rev. 16: 13, 14.

"It will be the greatest battle the world has ever seen. It will be the last great conflict, when Gog and Magog will come up to the great battle of Armageddon, and all the nations, kings, and kingdoms of the whole world will be involved. In that time of awful peril the Lord's people will be protected by the power of God, the same as Noah was protected in the time of the flood, and the same as the Israelites were protected when the firstborn of Egypt were destroyed. But in order thus to stand, the hedge must be made up, the gap or breach in the hedge must be repaired. What is the hedge or protection for God's people in the time of trouble? We believe it is the law of God. If we keep God's commandments. He will keep us. If we despise His commandments, and defy His authority, we cannot expect the divine protection. The time of trouble is brought to view in the ninety first psalm: 'Thou shalt not be afraid for the terror by night; nor for the arrow that flieth by day; nor for the pestilence that walketh in darkness, nor for the destruction that wasteth at noonday. A thousand shall fall at thy side, and ten thousand at thy right hand, but it shall not come nigh thee. Only with thine eyes shalt thou behold and see the reward of the wicked.' Ps. 91: 5- 8. Thus we see God's people will stand secure while the wicked fall by the ten thousand on every side. What will be their shield or protection? We read in the fourth verse, 'His truth shall be thy shield and buckler.' O yes, God's truth will be our hedge or protection in that day. What is emphatically God's truth? 'Open ye the gates, that the righteous nation that keepeth the truth may enter in.' Isa. 26: 2. 'Blessed are they that do His commandments, that they may have right to the tree of life, and enter in through the gates into the city.' {p. 156} Rev. 22: 14. As they who keep the truth enter in, and those who keep the commandments enter in, we conclude that the commandments and the truth are the same. To this agree the words of the psalmist: 'Thou art near, O Lord, and all thy commandments are truth.' Ps. 119: 151. Again, 'Thy righteousness is an everlasting righteousness, and thy law is the truth.' Or, put it this way, 'His truth shall be thy shield and buckler. Thy law is the truth;' therefore, thy law shall be our shield, hedge, or defense in the time of trouble. What is the gap in the law that should be made up or repaired by the prophets (religious teachers)? We believe it is the fourth commandment. First, all religious teachers agree that the nine commandments are all right, and should be observed as they were spoken by the voice of God. Not so with the fourth. They think it has been changed in some way, or abolished, or something, so that it is no longer necessary to keep the seventh day specified in the commandment. Second, In Eze. 22: 30 we find the same work of making up the hedge brought to view: 'And I sought for a man among them that should make up the hedge, and stand in the gap before me for the land, that I should not destroy it but I found none.' The twenty-sixth verse of the same chapter shows exactly where the gap is: 'Her priests have violated my law, and have profaned my holy things; they have put no difference between the holy and the profane, neither have they showed difference between the unclean and the clean, and have hid their eyes from my Sabbaths, and I am profaned among them.' Yes, there it is. 'They have hid their eyes from my Sabbaths.' Yes, the Sabbath command is as plain and emphatic as the other nine, but somehow the prophets (religious teachers) don't see it. In order for the house of Israel (God's people) to stand in the battle in the day of the Lord, this gap, or breach, in the law must be repaired. How can this be done? Take an example or two. 'Therefore He said that He would destroy them, had not Moses, His chosen, stood before Him in the breach to turn away His wrath, lest He should destroy them.' Ps. 106: 23. How had the Israelites made a breach in God's law? The 19th {p. 157} verse reads: 'They made a calf in Horeb, and worshiped the molten image.' They had broken the command, 'Thou shalt not make unto thee any graven image,' etc. and God was about to destroy them; But Moses stood in the breach. How did he do that? He showed the people the greatness of their sin, and caused them to turn from it. Ex. 32: 30- 35. One more instance; The Israelites could not stand in battle before the men of Ai. Why not---Achan had made a breach in God's law. How?---He had stolen and dissembled also, and they could not stand in the battle until that breach was made up. Then they could stand in battle, and triumph over their foes. Joshua, chapter 7. God would be with them, and protect them in battle, if they would sincerely obey His commandments; otherwise not. Even so in the last days God will keep His obedient children from every danger; while of the disobedient it is said, 'A thousand shall fall at thy side, and ten thousand at thy right hand, but it shall not come nigh thee; only with thine eyes shalt thou behold, and see the reward of the wicked.' How important that the people be shown the sin of trampling upon the fourth precept of God's law, and of observing a man-made institution in its stead, and thus be led to repair the breach, or make up the gap in God's law.

"But that is just what the religious teachers refuse to do, and make all kinds of excuses instead. I will read some more in connection with what I have already read: 'O Israel, thy prophets are like foxes in the deserts. Ye have not gone up into the gaps, neither made up the hedge for the house of Israel to stand in the battle in the day of the Lord. They have seen vanity and lying divination, saying, The Lord saith: and the Lord hath not sent them: and they have made others to hope that they would confirm the word.' Yes, my friends, when a religious teacher says the Lord commands or requires us to keep the first day of the week holy, he sees a lying divination, for the Lord has never spoken any such thing. 'And they have made others to hope that they would confirm the word.' How often when the truth on the Sabbath question is presented to the people, they took to their minister in the hope that he will confirm the word that Sunday is the Sabbath. Vain hope, for no such word can be found in the oracles of God. I will now read from the tenth verse: {p. 158} 'Because, even because they have seduced my people, saying, Peace; and there was no peace; and one built up a wall, and lo, others daubed it with untempered mortar.' They strive to hide the gap in God's law by building up a wall before it. The first day of the week, the Christian Sabbath, is the wall; but it will not fit the gap. Let us see: 'Remember the Sabbath day to keep it holy. Six days shalt thou labor and do all thy work, but the first day is the Christian Sabbath. In it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy man servant, nor thy maid, nor thy cattle, not thy stranger that is within thy gates. For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested on the first day; wherefore the Lord blessed the Christian Sabbath, and hallowed it, because Christ arose from the dead on that day.' Of course we all see that the Sunday-first-day-Christian Sabbath won't fit in the commandment at all. It is only a wall built up to hide the breach from the people. One built it up (the Catholic church), and another (Protestants) daubed it. The wall is daubed with mortar to make it stand. The mortar is untempered, because there is no truth in it. Let us look at some of the daubing. One says, 'Redemption is greater than creation, therefore, we must keep Sunday in commemoration of redemption.' This, my friend, is a little premature, for redemption is not yet completed, and will not be until God's people are made immortal, and obtain their everlasting inheritance in the kingdom of God. Christ said, 'When these things begin to come to pass (signs of His second coming), then look up, and lift up your heads; for your redemption draweth nigh.' Luke 21: 28. This, friend is not only premature, but did God say we should observe Sunday in commemoration of redemption?--- No. Did God require it at his hand?--- No. Did God tell him redemption is greater than creation?---No. Does he know that it is?-- -No. does any man on earth know that redemption is greater than creation?---No. Then the whole thing is a mess of untempered mortar. But here comes another; 'It doesn't make any difference which day we keep, if we only keep one day in seven; only be sure to let that one day in seven be Sunday, as it is very desirable that all should keep the same day; for if everyone should be permitted to keep just which day in seven {p. 159} that would suit his notion or convenience, it would bring confusion, and destroy the Sabbath institution altogether. Therefore we must have a civil law compelling all men to keep holy the first day of the week; for the Sabbath was changed from the seventh day of the week to the first day of the week at the resurrection of Christ, and therefore it is a great sin not to keep Sunday holy.' Some more untempered mortar; it doesn't hang together very well.

"Another says, 'Stand aside, I have a load of mortar I wish to daub on the Sunday-Sabbath-Lord's-day wall. The world is round, and everybody knows it is impossible to keep the seventh-day Sabbath on a round world; so now we keep the first day Sabbath instead of the seventh day.' Yes, we perceive. But, my friend, how can you keep the first day so nicely on a round world, and not the seventh day? Does the world flatten out every Sunday, or what is the matter anyway? But here comes another; 'The seventh day was lost somehow in the Dark Ages or some other place, and we can't tell which is the seventh day; therefore we keep the first day in honor of the resurrection of Christ.' Then you know which is the first day, don't you? 'Oh, yes, there is no doubt about that; for the first day has been kept as the Christian Sabbath ever since the resurrection of Christ.' The first day of the week has been kept, and the seventh day lost. That is marvelous. You know well when the first day comes, but cannot determine which is the seventh day! You remind me of the man and his oxen. He said he never could tell the off ox from the near one; but he could tell which was the near one the darkest night that ever was. Well, my friend, you have made your little speech on this question and now you are permitted to take your seat.

"Ah, here comes Dr. No Law. Let us hear him, 'Well, gentlemen, I am in favor of Sunday sacredness; But I must say I disagree with the learned gentlemen who have preceded me. To my mind it is folly to hold that one day in seven and no day in particular is required by the commandment when it expressly says, "The seventh day is the Sabbath, in it thou shalt not do any work." Also it is folly to teach that a particular day cannot be kept on a round world and still insist that the first day of the week should be kept holy; {p. 160} but of all foolish things, the most foolish is to teach that the seventh day is lost, and still claim we keep the first day in honor of the resurrection of Christ; for any dunce ought to know that if we can determine the first day we can also the seventh. All such teaching is certainly untempered mortar; but I have a theory that I think is just right; the ten commandments were a yoke of bondage, and were all abolished, Sabbath and all. Now, gentlemen, you see we have the old Jewish Sabbath abolished, and taken out of the way; and as everybody knows that we cannot get along without a weekly day of rest and religious worship, it is very easy for us to build up the Sunday institution, and call it the Lord's day.

"Well, Dr. No Law, do you think the ten commandments are a yoke of bondage which you are not able to endure? 'Yes, sir.' Well, Doctor, will you please tell us which of the ten commandments is a yoke of bondage to you? Is it this one, 'Thou shalt not steal?' It might be burdensome and hateful to a thief, but hardly to an honest man. Perhaps this is the commandment you cannot endure, 'Thou shalt not commit adultery?' How is it, Doctor, are you such a man that this commandment is a grievous yoke to you? Please rise and explain. 'Well, I will tell you frankly that I believe the nine commandments are moral precepts, are all right; but it is the fourth precept that is positive, and does all the mischief.' Oh, I see Doctor. The ten commandments are bondage, but nine of them are compatible with Christian liberty. The ten commandments were slain, but nine of them live right along; in fact, are moral precepts, and can never die. I see it is the commandment that says, 'The seventh day is the Sabbath,' that is such grievous bondage to you. But, Doctor, that is the very one the Lord tells you to call a delight. Isa. 58: 13. Since the Lord says, 'Call the Sabbath a delight,' and you call it bondage, you find yourself in opposition to God. Come over, Doctor, on to the Lord's side, and then you will say with the psalmist, 'All his commandments are sure. They stand fast forever and ever, and are done in truth and uprightness.' Ps. 111: 7, 8. You will say with Christ, 'And it is easier for heaven and earth to pass away than for one tittle of the law to fail.' Luke 16: 17. {p. 161} You had better do the easier thing first---extinguish sun and moon and all the shining orbs of night; in short, strike the heavens out of existence, and then it will be time enough for you to work at the divine law of God, which is as immutable as His eternal throne. When you are converted, and get rid of the carnal mind (Rom. 8: 7), you will delight in the law of God after the inward man, as Paul did. Rom. 7: 22. You will say with David, 'The statutes of the Lord were right, rejoicing the heart: ...more to be desired are they than gold, yea, than much fine gold.' Ps. 19: 8, 10. O, Doctor, your untempered mortar is the worst of all. Thus the prophets (religious teachers) are like the foxes in the deserts (dodge from point to point). They have not gone up into the gaps, nor made up the hedge for the house of Israel to stand in battle in the day of the Lord. The day of the Lord comes on apace, and some are making up the hedge. Will you join in the work, or will you make frivolous excuses, and continue to trample upon the holy commandment delivered unto you?

"This Sabbath reform is brought to view in Rev. 7: 3, where the angel says, 'Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads.' Why should not the hurting immediately begin?---Because the servants of God are not sealed. Why seal the servants of God first?---Evidently that they might be preserved from the hurting when it does begin. The seal of God is found in His law. In proof I will read Isa. 8: 16: 'Bind up the testimony, seal the law among my disciples.' When? Rev. 7: 3, the angel says, 'Seal the servants of our God.' The prophet says, 'Seal the law among my disciples.' When?--- 'I will wait upon the Lord that hideth His face from the house of Jacob, and I will look for Him.' Thus we see the sealing will be done when God's people are looking for the Lord. The twenty-first and twenty-second verses show that the day of wrath, when the wicked shall be driven to darkness and dimness of anguish, is at hand. What work is to be done then?---Seal the law among my disciples. Who are disciples?--- Followers of Christ, or Christians. Are you disciples, my friends? Then what is to be done among you just before the coming of the Lord? ---Seal the law. {p. 162} You are all interested now to know what the seal of the law is.

A SEAL GIVES AUTHENTICITY

to a legal document, and brings to view who the lawgiver is, the extent of his territory, and his right to rule or demand obedience. The fourth commandment is the only thing in the law of God that does this. It shows that the lawgiver is the creator of all things. It shows His territory extends throughout heaven and earth. It brings to view His right to rule over us, because He created us, and thus has the right to demand our obedience. Thus the fourth commandment performs the office of a seal to God's law. The commandment says, 'The seventh day is the Sabbath;' but God's own people do not keep it. A counterfeit Sabbath has been by deceit and fraud been imposed upon them. Hence, just before the coming of the Lord, the command goes forth, 'Seal the law among my disciples.' 'Hurt not the earth nor the sea nor the trees until we have sealed the servants of our God in their foreheads.' That work is going on now. It has come to you. You hear the solemn warning. I sincerely hope you will be obedient to the requirement of the Great King.

"One more point is all I have time to present tonight: 'Thou shalt be called the repairer of the breach, the restorer of paths to dwell in.' Isa. 58: 12. How shall we repair the breach? The next verse tells us: 'If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day,and call the Sabbath a delight,' etc. This scripture is too plain to need comment. We have had our foot on the Lord's holy Sabbath for many generations, thereby making a breach in His law. Now the Lord says to you, 'If thou turn away thy foot from the Sabbath (no longer trample it under foot) ...and call the Sabbath a delight, the holy of the Lord, honorable; and shalt honor Him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words; then shalt thou delight thyself in the Lord; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the Lord hath spoke it.' And so the breach or gap in the divine law will be repaired, or made up, and the divine blessing will rest upon us. {p. 163} My friends, will you do so, or will you not? I hope you will heed His holy word.

"We have found that God will bless the man that will lay hold of the Sabbath when his salvation is near to come and his righteousness to be revealed, which Peter says is in the last time. We have found that just before the battle in the day of the Lord, God's people should stand in the gaps, and make up the hedge, that they might stand in that great day. We have found that the hedge, or defense, of God's people in that day will be His truth. His truth we found to be His law. The breach or gap, in the law we found to be the Sabbath.

"We have found that just before the coming of the Lord we are to restore the seal of this law, which means to restore the true Sabbath. And lastly, we have found that we still repair the breach in God's law if we turn away our foot from the Sabbath, or no longer trample it under foot; and we have only introduced a small part of the testimony on this subject, but surely this is enough. Who among us will receive and obey the truth? Will any of us think the sacrifice to great? O, think of the sacrifice heaven made for our salvation. Think of the Father giving His only begotten Son that we might be saved, because He loved us. Let us consider that the dear Saviour left the riches and glory of heaven, and took upon Himself the form of a servant, and bowed His head in death that we might be made heirs to eternal life! Look at this matter in the light of the sorrow in the garden. In the light of the purple robe and the crown of thorns. Look at it in the light of the dying agony of the Son of God upon the cross; and then decide if it is too much for us to keep the Lord's Sabbath. It is possible some friends may forsake you. It is probable your reputation and popularity may suffer. It is also possible that your business interests may suffer more or less if you keep God's holy day, and many more things too numerous to mention, but what of it? Christ says, 'Except a man forsake all he hath, he cannot be my disciple.' Again Christ says, 'If ye love me, keep my commandments.' If you do, will you hesitate to perform His clearly expressed will? I think not. 'This is the love of God that ye keep His commandments.' " 1John 5: 3.

{p. 164}

Of course it is impossible to put on paper the discourses as Delivered personally before a large and deeply interested audience. To say the least, the interest in the meeting at Good Thunder was very great. The evening I spoke on the mark of the beast, the house was crowded. As I showed that the leopard beast of Revelation 13 was a symbol of the papacy, and that the beast with the two horns like a lamb represents the United States of America; that he is now making an image to the first or papal beast; that the mark God's people would receive is the true Sabbath, while the mark of the beast, to be received by an unbelieving world, is the counterfeit pago-papal Sabbath; and as I tried to show the awful consequences of rejecting God's institution and accepting instead the rival institution of the papacy, every individual seemed spellbound. The power of God was present in the assembly.

AFTER THE DISCOURSE

I asked all who, by the grace of God, would keep His commandments, to please arise; whereupon a goodly number arose, among whom were Mr. and Mrs. Graf. The excitement was intense. After meeting was dismissed, the people were in no haste to leave the place. Every man and woman was talking in an excited manner, some standing on benches, others on the floor. It was to me a scene long to be remembered. As I stood beholding the mass of excited human beings, all at once I heard the voice of Mrs. Graf above the din, saying, "I don't understand you Christians at all. I am only a poor sinner, and you have often exhorted me to change my course of life, and I thought I ought to do it; but tonight when this man asked all who would keep God's commandments to arise, I, a poor sinner, could not keep my seat. I had to arise; but you Christians could keep your seats, as much as to say, 'We will not obey God.' I don't understand it at all." She was talking to a Mr. Dye, a young Baptist minister. He replied: "We do keep the commandments." "Do you keep the command that says the seventh day is the Sabbath?" "Yes. We work six days, and keep the seventh." Mrs. Graf seemed unable to answer his sophistry, and I thought it well for me to say a word, as it was a free-for-all talk; so I said to him, "Do you keep the day of the resurrection?" {p.165} He said, "Yes, sir." "Does God call the resurrection day the seventh or first day of the week?" "He calls it the first day of the week." "Will you please tell me by what authority you call the seventh day that which God in his word calls the first day? Now, sir, let us see if you keep the fourth commandment by keeping the first-day Sabbath. Here hangs the ten commandment chart upon the wall. Let us se if you can read your first-day Sabbath into the fourth precept and have it tell the truth." As we stood there before the law of God, the people crowded around us until some were actually climbing on the shoulders of others.

"Now let us read; 'Remember the Sabbath day to keep it holy. Six days shalt thou labor, and do all thy work, but the first day is the Sabbath of the Lord thy God; in it thou shalt not do any work ...for in six days the Lord made heaven and earth, the sea, and all that in them is, and rested on the first day; wherefore the Lord blessed the first day and hallowed it.' Is it true that God worked six days, and rested on the sixth day?---No. Is it true that God blessed the first day, and hallowed it---No. Then is it true that the first day is the Sabbath according to the commandment?---No. Then is it true that you keep the commandment when you keep the first day?---No. Then you won't say so any more, will you? Either keep the day the commandment enjoins or own up like a man that you do not keep it at all."

Dear reader, do not deceive yourself with the foolish notion that you can keep the commandment by keeping any day you choose. How foolish such a course will appear in the day of judgment. That evening I went home with Mr. Getzlaff's people. They were Germans, and belonged to the United Brethren Church. Frank Coon, a young brother, went with me. We had a great talk about the truth that evening. They seemed to be very favorably impressed, although they had not as yet decided to go with us. In the morning a Mrs. Guderien came in, and asked me some questions. While we were talking, Elder Kerr, the United Brethren minister was announced. He soon began a tirade against our people. We pressed him for some Bible evidence for Sunday keeping. He finally said he would stay in the same house with us, and put on his arctics preparatory {p. 166} to leaving. I said, "Brother Kerr, do not leave so abruptly," and Mrs. Getzlaff said, "I have just fed your horse some oats, and you had better give him time to eat them." Before he left, I said. "Brother Kerr, you have been with us all day. You have berated our people roundly, and called us all manner of hard names, and have not given us one Bible evidence for Sunday sacredness. Do you not think it would have been more profitable to have given us a 'Thus saith the Lord' for Sunday keeping, than to spend your whole time giving our people such a scolding? These people are members of your church, and what do you suppose they will think of their ministers' not being able to find a particle of scriptural evidence for Sunday sacredness in all day? They will naturally think such evidence is pretty scarce. But tell us, Elder, have you done the best you could?" He replied, "No. I have not. I keep my best thoughts for my Congregation." Mrs. Getzlaff replied, "Brother Kerr, if you have any evidence for Sunday keeping, you do very wrong to withhold it, for I am just wavering whether I shall keep Sunday or the seventh day." He said, 'How can I present any proof with this man here to argue it all away?" "Brother Kerr, if you have any Bible proof for Sunday keeping. I hope you will be kind enough to present it; and I promise not to say one word while you do it." Thus exhorted, he opened his Bible, and read the fourth commandment. "Ah," said Mrs. Getzlaff, "that says the seventh day. I thought you were going to show us some proof for Sunday." He began to explain about one day in seven, using some high-sounding words, When Mrs. Getzlaff said, "Brother Kerr, I don't understand your great words, but if you have some Scripture for Sunday observance, I would very much like to see it." He soon closed his Bible and departed, never more to return.

I had an interesting experience with Brother Getzlaff and family. They would go to meeting for a while, then stop, thinking they would not go anymore. As soon as I would miss them, I would visit them, and say to Brother Getzlaff; "We are to have a very interesting subject tonight, and you will be glad to hear it, I am sure." "Oh, vell; I have so many chores to do, I don't think I will go this time." "I know you have lots of stock to see to, and lots to do, and the weather is {p. 167} cold; but I will help you do your work so you can go. I would not have you miss the meeting for anything, and I will feed stock, clean stables, or do anything there is to do, cheerfully and gladly." I worked a good many times with him, talking and praying with and for them, until I had the joy of seeing them firmly established in the truth.

I felt no work was too hard if I could only bring souls to rejoice in the truth as it is in Jesus. Brother Getzlaff's family are now in the state of Washington. Their eldest daughter, Mary, is a good, Christian girl, and is a worker in the cause of God in that far distant state. May God's rich blessing rest upon her all the days of her life.

Soon after, Brother and Sister Graf embraced the truth. They were visited by her two brothers, Gustavus and Emil Meilicke. Gustavus was especially glad that his sister and brother-in-law had started in the way to heaven, but very sorry they had embraced the seventh- day Sabbath which they considered a very great error. He and Emil began immediately to turn them away from it. Brother and Sister Graf, being young in the faith, referred them to their minister. Yes, they would be very glad to talk with him about it.

"Well, you must be careful how you meet him, for a good many have met him to their own confusion." "That is because they held to Sunday. We know there is nothing for Sunday. We do not believe any Sabbath is binding. Many is the minister we have put to flight on the Sabbath question." "Yes, Brother Gustavus, we have seen them seize their hats, and leave the house in anger, when you showed there was no Bible proof for Sunday keeping; but we think you will have a different experience this time." An opportunity was not long in presenting itself, and I never saw two persons more confident of their position than they. They were sure that Sabbath keeping brought us back under the old law. "The old law is done away, and we are now living under a new law, in which no such requirement can be found." "Then you believe we have a new moral code which is better than the ten commandments?" "Yes." "Well, if you will please show me the new and better law, I will forsake the old and accept the new." "We can do that easy enough. The new law has just two commandments in it: 'Love God with all thy {p. 168} heart, ' and 'love thy neighbor as thyself.' " "I think you are mistaken about being a new law. Please read Deut. 6: 5. 'Thou shalt love the Lord thy God with all thy heart,' etc. now read Lev. 19: 18, 'Thou shalt love thy neighbor as thyself.' These can hardly be called the new law, since they were binding in the days of Moses. In fact, as soon as an intelligent being was created, it was his duty to love God supremely; and as soon as another intelligent being was created, it was his duty to love him as himself; so you see your new law is as old as moral obligation." "Well, there was a new commandment given, and we are to go according to it." "Will you please tell me what it is, and where it may be found?" "We cannot tell you just exactly what it is, or just where to find it; but we know there was one given." "This is a little remarkable, that you are to go according to a new commandment, and yet you do not know what it is, or where it is to be found. Perhaps I can help you: 'A new commandment I give unto you; that ye love one another, even as I have loved you.' John 13: 34." This commandment they did not seem to think was just what they wanted, so they fell back on the two commandments. Old or new they would take them anyway. "What is a law for?" Emil said, "The law is a rule of action, and points out our sins." "Correct. 'Sin is the transgression of the law.' 1John 3: 4. And by the law is the knowledge of sin.' Rom. 7: 7. As sin is known only by the law, and as it is necessary to show men that they are sinners before they will seek salvation from sin, we will suppose we start out to show the people their sins---you by the two commandments, and I by the ten. We come to a devoted Catholic, bowing down to an image of the Virgin Mary. You begin by the two commandments to show that he is a sinner: 'You ought not to bow down to the image.' 'Why not?' 'Because you should love God with all your heart.' 'Indeed, gentlemen, that is what I do; and because I do love Christ, I bow down to the image of his mother.' "

They finally concluded they could not convince him of sin by the two commandments. "Now I will try: 'My friend, you ought not to bow down to that image.' 'Why not?' 'Because God's holy law says, 'Thou shalt not bow down thyself to them.' {p. 169} Thus he is convicted as a transgressor of the divine law, and so the ten commandments cover every sin man can commit. In fact, the ten commandments are only the two principles of love to God and love to man drawn out in ten precepts. The first four point out our duty to God; the last six our duty to our neighbor." Thus the conversation went on until late at night. As they went home with their cousin that night, Gustavus said, "It served us right, we ought to have been better posted." Before Gustavus returned home he accepted the faith he once attempted to destroy.

One day there was an appointment at Edward Guderien's for the purpose of searching the Scriptures, to see if these things were so. A German minister was expected, and a large concourse of people. The evening before E. A. Curtis, a young minister helping me, and myself stayed at Brother Horace Schram's, about eleven miles from the place of meeting. It looked stormy, and I said, "We must certainly be at Guderien's tomorrow, storm or shine; so we will get up in the morning, and away before breakfast." We reached Brother Graf's, nine miles distant, before they were out of bed. We stopped, and got breakfast; but by the time we were ready to start, it was blowing a regular blizzard. Fred Meilicke had driven by with Gustavus, Emil, and others in is sleigh. Sister Graf rode with me in my cutter. We had over two miles to go. We met a team and did not know they were there. The blizzard increased in fury. When we arrived at Guderien's, the Getzlaffs were not there. I wanted them there by all means, so I started for their place, about one mile distant. The storm was directly in my face, but the Getzlaffs must be present, storm or no storm. When I arrived, Mr. Getzlaff said; "It is too stormy; nobody will be there." "But somebody is there." "Are Fred, Emil, and Gustavus there?" "Yes, sir; and Father Guderien, and a lot more." "Then I think we will go." "Yes; I will help you get the team ready, and away we will go."

It was a stormy day without, and we had a stormy time within, but the truth triumphed over every foe. The work continued until late at night. It was storming so fiercely that the neighbors did not dare to go home that night. We were {p. 170} stowed away quite thickly, but we managed to get through the night quite comfortably. I trow Brother Guderien never kept so many overnight before nor since.

After people began to embrace the truth, the great opposition developed itself. We were soon refused the use of the Baptist meeting house; whereupon the hall in Graham's hotel was rented by the interested ones, until a traveling lady was taken sick at the hotel, and could not bear the noise of meetings, so for a time we could not have the hall.

Brother and Sister Graf were subjected to a good deal of petty persecution for conscience's sake. One day, shortly after they had professed the Adventist faith, a lot of religionists, among whom were some of their dear friends, congregated in a saloon, and drank beer and talked religion until they got so full of both they ran out into the street, in front of Brother Graf's house, shouting, yelling, and making all manner of insulting remarks. After blowing off steam in this manner, they would go inside, and fill up again, and then out again to repeat their yells and insults. They even went so far as to hold up a board to represent the table of stone, on which the Sabbath command was written by the finger of God, making all manner of fun of the law of Jehovah. Such manifestations only strengthened the faith of God's children, as it revealed most clearly what spirit was controlling the men who opposed the message of the Lord to us in our day.

What was in the law that raised the ire of these men to such a pitch?--- It was the command that says, "The seventh day is the Sabbath;" that is all. Dear reader, if you object to the law of God, and will examine your own heart, you will find it is for the same reason.

About that time, Elder Davis, the M. E. minister, announced to speak on the Sabbath question. His discourse was mostly ridicule and outrageous misinterpretations of our work and people. After meeting, I tried to have a friendly talk with him about his misinterpretations, but he repulsed me with great contempt. As there was no other place to be had, Brother Graf prepared the hardware store as best he could, and we held meetings in it. A goodly number were present to listen to a review of the elder's discourse.

{p. 173}

It was the darkest day I had yet seen in Good Thunder. Shut out of all proper places in which to hold meetings, ridiculed and slandered by the ministers, and hated by many church members, for a while it seemed the load was too much to carry. But God is good, and He did not suffer His poor, tried servant to be tempted above that which he was able to bear. As some heard the elder's discourse who did not hear the reply, I thought best to print a couple of hundred handbills, something as follows:---

Thou shalt not bear false witness against thy neighbor.

Elder Davis: It is not true that Sabbatarians set the day for the world to come to an end. It is true that Sunday keepers did so. It is not true that Sabbatarians put on ascension robes in which to go up to heaven. It is not true they climb trees on which to meet the Lord when He should come. It is not true that some fell down, and broke their foolish necks. It is not true they went home flopping their wings like wet turkeys. It is not true there is only a corncrib full of them.
Yours in behalf of the people you have so unjustly misrepresented. W. B. Hill.

I SCATTERED THOSE BILLS

among the people, and took good care that Elder Davis received a couple himself. He only filled his appointment a few times after that, and we saw the reverend gentleman at Good Thunder no more. As we were shut out of every place in which to hold meetings and Sabbath school, excepting Brother Graf's parlor, we began to agitate the question of building a church. Brother Quinn was afraid the undertaking was too much. Brother Grant was not in favor of such an enterprise. But I saw clearly that if the work was to be permanent, and grow, we must have a house in which to worship God. The work is the Lord's, and He will help us; So we called a meeting to consider the matter. There were present, Brethren Graf, Dettamore, Getzlaff, and Plum. Sisters Graf and Plum, and myself. I was as poor as a church mouse, but would subscribe ten dollars. How to get it I knew not. Brother Plum did not think he could do more than to work some on the church, and the rest were not very abundantly supplied with this world's goods. I do not remember just how much was subscribed, but it was little. Never did an enterprise start out in greater apparent weakness, but we put our trust in God, {p. 174} and went forward. Sisters Graf and Plum were appointed a soliciting committee, and the next day they started with Brother Plum's team, and succeeded well in getting subscriptions, which greatly encouraged the little band. We got most of our lumber at Eagle Lake, twenty miles away, because we could get it cheaper. There was one mill near Brother Quinn's in the woods where we got some. We had great times hauling the green, heavy lumber over the bad roads in the spring. One day as we were going for lumber with three teams, we found men repairing the road, who were about to tear out a bridge over a deep ravine.

They thought to have a new one in before we got back. We had disasters that day in getting stuck in the mud, breaking whiffletrees, etc., and it became dark while we were yet miles from home. As we came near the bridge that was being rebuilt, we ran over a pole stuck up in the road with writing upon it. We could not see to read a word of it but knew it was a notice to beware of the bridge. I felt badly, fearing we could not get over it, and we could not go around it. I was in the advance as we came up to it. I found there were just stringers laid across the ravine with poles laid on top of them, that was all. Could we get across with our heavy loads? I resolved to try, and got over all right. When brethren Getzlaff and Dettamore came up, and looked at it, they thought it was very dangerous. I said, "I got over all right, and so can you;" and through the good providence of God we all got over without accident. It was two o'clock in the morning when I got to bed, but the pile of lumber looked quite like building a church. We bought a lot for $100, and Brother Frank Coon and myself dug the trenches in which to lay the stone. The foundation was laid, and Brother Schram, a good carpenter, gave us ten days' work. The days were long and nights short. We worked as long as we could see, and were up and at it about sunrise in the morning. I worked so hard my wife said my muscles kept jerking all night. The work was great, and the laborers few. Brother Graf would leave his store, and work as hard as he could until called by the customers to the store again. Thus the work went bravely forward. In a little while we had the church sided and painted, and it looked real neat. I well remember the first meeting we held in our new {p. 175} church. It was unfinished inside, and we had planks set on blocks for temporary seats; yet it seemed to me the very gate of heaven. How happy we were to be privileged to worship God under our own vine and fig tree, none daring to molest or make us afraid. Brother E. A. Curtis and myself had the pleasure of presenting a well-organized church to the Minnesota Conference that year. Sisters Bertha Graf and Kitty Murphy attended the annual camp meeting held at Minneapolis. They had adopted the plain dress recommended by Peter and Paul (1Peter 3: 3; 1Tim. 2: 9), and professedly adopted by our people. They expected to see all the sisters plainly but neatly dressed. Imagine their surprise to find many of them aping fashions and vanities of the world. These banged, befrizzed, and fashion-bedecked Adventists are a detriment to the truth they profess to love. It was a real hindrance to these beginners; but I trust they learned that we are not to let the pride and vanity of unconverted professors of religion hinder us in our efforts to follow in the footsteps of our Saviour.

EXPERIENCE WITH A COUPLE OF MORMON ELDERS

One evening as I was holding meeting in our new church, at Good Thunder, I noticed two strangers. I soon learned that for days they had been staying with our brethren, talking Mormonism to them privately, and in this way were exerting quite an influence. The next evening the elders and myself were invited to lodge at Brother Graf's. As we went to his house after meeting, a good share of the congregation followed, and we had a real interesting time, until the elder that was doing most of the talking, was silenced by the Scriptures, then his comrade wanted to ask a question. "Well, what is it? "I asked. "Who gave you the authority to preach the gospel?" he replied, "There are two classes of preachers," I answered; "one class receive authority from the Lord, and the other class receive their credentials from Satan. We will consider from what source you get your authority to preach. Joseph Smith taught that all of God's true people had perished from the earth, and that for a long time there was not a Christian in the world, even until the time of Joseph. Then the angel of the Lord appeared to him, and {p. 176} bestowed on him the lost priesthood; and thus again the church, through him, was instituted among men; and by and through him you get authority to preach gospel. Is it not so?" "Yes," they said, "that is correct." "If Joseph should turn out to be a false prophet, then your credentials will be of Satan?" "Yes." "Well, the Lord said, 'On this rock I will build my church, and the gates of hell shall not prevail against it.' Matt. 16: 18. What did Joseph teach?---That the power of hell prevailed over the church to the uttermost, until it was entirely swept from the face of the earth. If the Lord told the truth when He declared that the gates of hell should not prevail against the church, what does Joseph tell when he teaches that the gates of hell did prevail? It is evident that Joseph prevaricated.

"Again, Christ says to His people, 'Lo, I am with you always, even unto the end of the world.' Matt. 28: 20. What did Joseph teach?--- That for a long time the Lord had no people on earth to be with. If the Lord was right that He would always be with his people on the earth, 'even unto the end of the world.' It is evident that Joseph was wrong when he said that for a long time the Lord had no people on the earth to be with. What say you my friends? Have I not, by the word of Christ, proved that Joseph Smith is a false prophet?"

They would not say yes or no. That night it seemed that the power of Mormonism over them was much weakened, but the next morning they had returned to their chains again. As I was going out calling, I bade them good-by. On my return I found them in a great argument with Sister Graf on polygamy. She was roasting them severely, when they quoted this Scripture to her; "And in that day seven women shall take hold of one man, saying: We will eat our own bread, and wear our own apparel; only let us be called by thy name, to take away our reproach." Isa. 4: 1. A woman takes a man's name when she is married to him. Now this is a Bible teaching. What will you do with it? It was something new to Sister Graf, and she did not know what to do with it. "Are you Mormons fulfilling that Scripture?" I asked. "Yes, we are." they replied. "Then you are worse and meaner than I thought you were. When we marry a wife, we propose {p. 177 } to treat her kindly, to provide food and clothing for her, and treat her as a wife ought to be treated; but you Mormons have your wives hustle for themselves, and provide their own food and clothing. I had not supposed you could be so mean as that." They saw they had made a great blunder in thus exposing the true inwardness of Mormonism, and their stay was not prolonged after that.

Some may query, "What does this scripture teach, if it does not teach polygamy? "Women, when used symbolically, represent churches. Seven is a number denoting completeness. They lay hold of one man---The government. When churches lose the power of God, they always seek the power of man, which is exercised through government. The churches are saying today to the American government, "Let us have the power of government in enforcing our institutions, especially Sunday-keeping, upon the people. We will not ask for support, such as to build our churches, pay our preachers, and the like. We will do that ourselves, only let us be called the great American church, and have the power of the government back of us to enforce our decrees, and thus take away our reproach." No church ever did that until it had lost the power of God.

The summer of 1883 I did not enter new fields, finding plenty to do among the churches already raised up.

{p. 178}


"HOW READEST THOU?"

It is one thing to read the Bible through,
Another thing to read to learn and do.
Some read it with design to learn to read,
But to the subject pay but little heed.
Some read it as their duty once a week,
But no instruction from the Bible seek;
While others read it with but little care,
With no regard to how they read, nor where.
Some read it as a history, to know
How people lived three thousand years ago.
Some read to bring themselves into repute,
By showing others how they can dispute;
While others read because their neighbors do,
To see how long 't will take to read it through.
Some read it for the wonders that are there,---
How David killed a lion and a bear;
While others read with uncommon care,
Hoping to find some contradiction there!
Some read as though it does not speak to them,
But to the people at Jerusalem.
One reads it as a book of mysteries,
And won't believe the very thing he sees.
One reads with father's specs upon his head,
And sees the thing just as his father said.
Some read to prove a pre-adopted creed,
Hence understand but little that they read;
For every passage in the book they bend
To make it suit that all-important end!
Some people read, as I have often thought,
To teach the book instead of being taught.
And some there are to read it out of spite---
I fear there are but few who read it right.
So many people in these latter days
Have read the Bible in so many ways
That few can tell which system is the best,
For every party contradicts the rest
But read it prayerfully, and you will see,
Although men contradict, God's words agree.
For what the early Bible prophets wrote,
We find that Christ and his apostles quote;
So trust no creed that trembles to recall
What has been penned by one and verified by all.
---SELECTED.

 

last update 11-25-2002