CHAPTER VII.

LABORS IN SOUTHWESTERN MINNESOTA.

{p. 207}

I must now go back to 1889. In November of that year I was sent as a missionary to the Lake Shetek country, in Murray County, Minn. It was the scene of a great massacre of the whites during the Indian outbreak of 1862.

The gentleman to whom I was directed proved to be very peculiar. He claimed to have had a very remarkable conversion the winter previous. When he discovered I was a minister, he was very much elated ; said he had been praying the Lord to send one, and he was certain I was the one the Lord had sent. He interested himself greatly in opening the way for meetings. ''When will you begin?'' ''Tonight.'' ''But you are tired, and had better rest an evening or two.'' ''Yes, I am tired; but there is a great work to be done, and but little time in which to do it. So the meetings begin tonight.'' The neighborhood was soon apprised of the meetings, and the first one was held at Mr. Dan Greenman's. A goodly number was present, and good attention was paid to the word spoken. After meeting we determined to hold the rest of the meetings in the schoolhouse. I was lead to that conclusion for two reasons; First, people feel more free to go to a schoolhouse than to a private dwelling; and lastly, I noticed that while the older ones were attentively listening to the minister in one room, some children were having a little war in an adjoining room, and some of the parents had to go in and settle them. Not enjoying such little side attractions, I preferred the schoolhouse. The schoolhouse was a poor affair, with no stove in it. The good people got a coal stove, and neatly lined the inside of the house with building paper, so it was fairly comfortable.

The people manifested a good degree of interest in the meetings, especially our peculiar friend, to whom I had been directed when I first entered the neighborhood. He thought the meetings {p. 208} were just right until I inadvertently incurred his displeasure. I will mention some of his peculiarities. He had an idea that, as a son of God, he had no need to work; that his heavenly father would supply all his wants. He also claimed to be able to live without eating, and to go barefoot through the snow without injury; but I noticed he did ample justice to the food set before him, and that his feet were warmly clad. He thought he had the power of the gospel in his right hand. He could just lay his right hand on a sinner, and convert him without any further trouble. He said to me that he was Christ, and could feel his hands and feet burn where the nails had been driven through them. But what alarmed me the most was his confidential statement that the neighborhood would never be right until somebody's blood was shed. I perceived that he was a religious fanatic of the first magnitude. I was afraid that he would sometime be seized with a determination to save the people by the shedding of blood. I remembered that a religious fanatic cut his brother's head off in the time of the great reformation. I thought of the Pocasset tragedy, where, a few years ago, Charles Freeman, under the influence of religious fanaticism, took the life of his own darling child. And what this man might do, I did not know.

In a discourse, one evening, I dwell on the danger of religious fanaticism; also I expressed my belief to some of his friends that he was mentally unbalanced, and should be cared for. This raised his ire to such a height he went to town to have me arrested, but returned, saying his lawyer told him he had no case. The Methodist minister attended a meeting or two, and expressed himself pleased with the doctrine preached. But when I came to speak on the Sabbath question, he opposed with all his might. He cried out, ''No man knows which is the seventh day. I don't know. Brother Hill doesn't know. No man knows; for we have all forgotten the day of the week.' I very briefly replied, ''If Brother Lewis has forgotten the Sabbath, he has broken the law of God; for God said, 'Remember the Sabbath day;' but Brother Lewis says he does not remember the Sabbath at all, but has entirely forgotten it. God said, 'Remember.' Brother Lewis says, 'I forgot.' Surely he ought not to forget what God told him to remember.''

{p. 209}

THE NEXT EVENING

I spoke on ''Who Changed the Sabbath?'' Brother Lewis was on hand to oppose again. I proposed to him that if he had opposing views to present, that he take a whole evening, and not have a jangle at the close of the sermon; but he persisted in speaking. In the course of his remarks, he said I ought to go where there were no other ministers of the gospel, and preach my peculiar views to the unconverted, and not to Christians. A gentleman in the audience inquired if it were peculiar to preach the commandments of God? The minister replied, ''It is peculiar to preach the seventh seventh, seventh day.'' ''Well, '' replied Mr. Carpenter, ''I have a very poor opinion of a man's piety that will pretend to keep the ten commandments, and yet try to get around one of them.'' The minister sat down as if he had been struck by lightning. He had not another word to say. After meeting, Mr. Carpenter invited me to lodge with him that night. As we were walking home, he said, ''Elder Lewis stops with us tonight, too. He took supper with us, and left his horse in my stable, and is ahead of us with Mrs. Carpenter and the boys.'' Sure enough, I found the elder at the house, as pleasant as though nothing unusual had occurred. Mr. Carpenter made a little apology for speaking out in meeting, and everything went along merrily as a marriage bell. The two elders occupied the same bed that night without the slightest discord until morning, when Brother Lewis abruptly asked me, ''Brother Hill, how many people do you expect to convert in this neighborhood?'' ''Well, Brother Lewis, what is it to be converted?'' ''To be converted is to be turned from sin to righteousness.'' ''Right. To turn men from sin to holiness is true conversion. Now, what is sin?'' ''Sin is the transgression of the law.'' ''Right again, Brother Lewis, and we hope by the grace of God to turn a goodly number from sin---transgression of the law---to keep the commandments of God.'' ''O, I suppose you mean to turn them to keep the Sabbath.'' ''We hope, Brother Lewis, to see them keep the Lord's Sabbath with the rest of the commandments; for James says, 'Whosoever shall keep the whole law, and yet offend in one point, is guilty of all.'' James 2: 10. The Sabbath is a point in the law, and we must keep it or be law breakers in the {p. 210} sight of God.'' Brother Lewis made no reply to this, and we arose, took breakfast, and each went his way for that time.

MY FRIEND WHO WAS SO CERTAIN

the Lord had sent me at first, in answer to his prayers, had now turned to be my enemy, and was just as certain I had been sent of the devil, to distract the peace of the neighborhood. He not only declared he would never enter another Adventist meeting, but that he would make war on us to the end. He joined Brother Lewis in opposition meetings in an adjoining schoolhouse, but all to no purpose. Although he manifested the greatest zeal [he ran, he said, a thousand miles or more, to get ministers to preach, and people to attend the meetings], it was all in vain. The people would attend the Adventist meetings in spite of everything, and the work went forward. A nice Sabbath school was established, and a company of believers was raised up to keep the commandments of God and the faith of Jesus. Brother Lewis made one more attempt to bring the people back to the observance of the venerable day of the sun. He got so excited, and shouted so loudly that a child was so frightened its father had to take it out of the schoolhouse, and remain outside until the discourse was over. He labored so hard that he panted for breath, yet failed to find a ''Thus saith the Lord'' for Sunday keeping, and seemed determined to make up in noise what he lacked in truth. He complained bitterly that he found it necessary to preach on the Sabbath question at all. He would in nowise do so, only for the divisions brought in by the seventh-day folks. O, what troublers they are. I thought of the cry raised against the apostles anciently: ''These men being Jews, do EXCEEDINGLY trouble our city.'' Acts 16: 20. These men preaching that the seventh day is the Sabbath do exceedingly trouble the ministers. Why?---Because it is the truth, and they cannot successfully deny it. If there was any Bible authority for Sunday keeping, they would not feel so badly. If such scripture could be found, their bitter mourning would be turned into joy immediately, their wails of sorrow would be turned into songs of rejoicing. They would sing,---

''This is the way we long have sought
And mourned because we found it not.''

{p. 211}

But, alas! they are like Rachel, weeping for her children, and refusing to be comforted, because they are not. Even so the ministers are mourning for a ''thus saith the Lord'' for Sunday keeping, and refusing to be comforted, because it is not. No such divine authority can be found. As God has never commanded Sunday, the clergy are stirring up the corrupt politicians to supply the lack, by enacting human laws instead, and when they get the laws they ask for, what will become of the troublers of their Zion? Rev. Mr. Trefren, of Napa, Cal., speaking of Adventist ministers, said, ''What we want is law in this matter, and we will get it, too, and then we will show these men what their end will be. The ministers are fast gaining control of the government, and we will soon see how they will use those men who will dare to differ with them.

During the winter I was joined by Brother Frank Johnson, an earnest, faithful worker in the cause, and we held meetings at Currie, about six miles from Shetek. Mr. Neil Currie furnished us a good hall free of charge, and the good people furnished coal and light. We boarded at the Padgitt hotel. Mr. and Mrs. Padgitt were very kind to us, and she, with Mrs. Swartwood and some others, embraced the truth, and a Sabbath school was organized, and Sabbath meetings established. We worked hard, walking many miles over the bleak prairies, visiting and holding meetings, and were rewarded by seeing some fruit of our labor.

AT THE CAMP MEETING OF 1890

it was decided that J. W. Collie, W. A. Alway, and myself should hold a course of tent meetings at Worthington, a beautiful town of about fifteen hundred inhabitants, situated near the southwestern corner of the State. We went by way of Shetek and Currie. Brother Collie, while on his way over the prairie to visit Mr. Sam Greenman, fell in with our friend who claimed to have the power of the gospel in his right hand, etc. The gentleman invited him to a scriptural conference, to which he readily assented. So they sat down by the side of the fence to investigate a few doctrinal points our peculiar friend wished to explain. Presently he proposed a season of prayer, to which Brother Collie also assented. During his prayer, our peculiar friend began to grapple onto Brother Collie with his hands. He {p. 212} became so demonstrative that Brother Collie, being a youngster, became frightened, and wished himself somewhere else. Suddenly remembering he had an engagement at Sam Greenman's to dinner, he excused himself, and went on his way, wondering what kind of a man he had met with.

We arrived at Worthington in the latter part of June. We found Mr. DeWolf there, who had years before given me a ride in his wagon through the raging waters, when I was on my way to Tenhassen. He kindly helped us to secure a good location for our tent. It was late one summer afternoon when three quiet strangers entered the town which was soon to be stirred as it never was before by the truths which they bore to the people. In the dusk of the evening we pitched our family tent, and made a bed of the preaching tent and some blankets.

It was rather a hard bed for tired limbs, and the discomfort was much increased by clouds of hungry mosquitoes. In the morning there came a rapping on the tent pole. It was Mr. DeWolf, who had come to invite us to breakfast. He and his good wife were very kind to us, especially to me. They kindly gave me a home all ten weeks I was there, for which kindness I hope and pray they may not lose their reward. The meetings were sometimes well attended, and sometimes not. When the interest would lag, we would get out handbills, announcing special subjects, and so draw the people. What helped our cause the most of anything was holding Bible readings in private houses. Some of the best people in the town attended the readings. The Methodist minister, Elder Harrington, lived near the tent. He had a great desire to hear, but would not enter the tent. He was in the habit of clandestinely standing on the outside to listen. We thought to cure him of such unseemly behavior, so the next time he was discovered eavesdropping, the speaker was informed of it, and he said, ''I understand Brother Harrington is standing on the outside of the tent. There is plenty of room within. Please come in, Brother Harrington, and be seated.'' He refused to come in, but went away for that time. Even after that he was discovered standing outside in the rain, listening to the preaching. He would not be seen in the congregation, for fear of setting a bad example to his church members, so he listened on the sly.

{p. 213}

A NICE SABBATH SCHOOL WAS ORGANIZED,

and some began to obey the truth, when I determined to leave the boys, and go home for a while, as I had not been home for about twelve weeks. No sooner had I gone than Elder Harrington began to preach on the Sabbath question. Brother Collie answered him with such effect that some more [Brother and Sisters Griffin] took their stand for the truth. The elder said he had intended to preach a number of times upon the subject, but after he heard the reply, he concluded that once was enough.

In February, 1891, I was sent again to Worthington by the Conference Committee, to meet Elder J. M. Vankirk, of Ruthven, Iowa, who was confident he could exorcise the doctrines of Adventism from the town of Worthington. Our people tried to avoid a discussion, but nothing else would satisfy Elder Vankirk and the Sunday keepers. I was sick, and in no condition to perform labor of any kind, much less bear the burden of a twelve-nights' discussion. The propositions for discussion were: First, Ought Christians to sacredly observe the seventh-day Sabbath? Second, Is the law of which the Sabbath was a part abolished? Ought Christians to sacredly observe the first day of the week? I affirmed the first he the last two propositions. He was smooth, oily, slippery, and worked hard; but went away leaving more Adventists in Worthington than when he came. The little company there are still firm in the faith, and rejoicing in the blessed hope. May the Lord prosper them alway, even unto the end.

IN APRIL, 1891 WE REMOVED

to West Union, Minn., and lived in Brother C. McDonald's house, he having gone with the family to the state of Washington. Brother John Budd desired me to take his wife over to his father's one day, as she wished to go, and he had not time to take her himself. I wanted to see the old folks, and concluded to go. As we were returning, the front wheel of the carriage ran off in descending quite a steep hill, which frightened the horse, and he began to run and kick with all his might. Sister Budd was afraid her little boy, who was with us, would be killed, {p. 214} and, womanlike, screamed, and caught hold of the lines, which only made a bad matter worse. In a very short time the carriage top was in one place and a badly used-up carriage in another, and the horse and harness had disappeared over the prairie, leaving three badly shaken-up persons to get home as best they could. Sister Budd said she did not believe she would ride with the minister again.

The State camp meeting of 1891 was held at Minneapolis. A meeting, called a workers' meeting, was held about a week before the general camp meeting began. At this meeting there were hours set apart for devotion and the study of God's word. One day I thought Brother ------ took rather strong ground in regard to the faith. He said all Abraham did was to believe. All he could do was to believe. All you can do is to believe. All anybody can do is to believe. I asked, if that were so, why is it that we are exhorted everywhere to watch and pray, to strive, wrestle, run, fight, and even to add our faith, if only to believe were all we had to do? Brother Porter, president of our conference, said, ''Brother Hill will have five minutes in which to answer his own question at our next meeting:'' which I did as follows: ''We are told all we can do is to believe, or have faith, and that is not of ourselves; it is the gift of God; then why do not all men who both have faith? It is replied, because some men will not accept the gift. Very well, then the difference is in the men. Some men will, and other men will not. Again, here are the men who both have faith; the one goes on increasing in faith, while the other makes shipwreck of faith. How is this? Both had faith. One grew strong in faith and the other weaker, until he lost what faith he had. These opposite results were reached by the opposite course taken by the two men. The one thought he was required to improve upon the talent of faith God gave him, while the other thought he had nothing to do but believe.

WE ARE TOLD

that as faith is the gift of God, all we have to do is to take it. Well, here is a gift of God---a loaf of bread. Supposing we should all act upon the principle that bread is the gift of God, therefore all we have to do is to take it. Would we not all {p. 215} soon get very hungry? If faith is a gift of God, we should ask for it. 'Ask and ye shall receive;' and the disciples prayed, 'Lord, increase our faith.' If a man has only a little faith, he should live out the faith he already has, and his faith will be strengthened and perfected. James, speaking of Abraham, said, 'Seest thou how faith wrought with his works, and by works was faith made perfect? James 2: 22. How was Abraham's faith perfected? --- By works. How will your faith be perfected?---By works. In order to be strong in faith we must act out the faith we already possess. We are told all anybody can do is believe. Suppose I steal Brother Curtis' knife. How can I be forgiven? Will it do for me just to believe I am forgiven without confession and restoration? Will it benefit me in the least to believe I am forgiven so long as I retain that knife in my possession?---No. But I go to Brother Curtis, and say, 'I stole your knife. I am truly sorry I did so, and here I give you the knife again.' Now I can come to God with the assurance that God will forgive me, because I have complied with the conditions for forgiveness. God will not repent for us, nor believe for us, nor watch and pray for us, nor improve our talents for us; but He will help us do all these things, and without him we can do nothing. Yes, God's wisdom and power will be given unto every one who seeks for it, and he will be strong in the Lord and in the power of His might.''

At that camp meeting our good president, Elder R. C. Porter, took leave of us. Never did we part with a president so reluctantly before. He had endeared himself to all the brethren in Minnesota. After camp meeting, Brethren W. A. Alway, A. Parker, and myself pitched our tents in a grove on the shore of Oasis Lake, Douglas County. Never did we pitch tent in a more pleasant location. We began meetings on July 2, with a fair attendance. The interest increased until ofttimes our tent was filled to overflowing, and some decided to obey the truth. Brother Satterlee, the M. E. minister, felt called upon to oppose our work. He started out on the warpath, tomahawk in hand, evidently determined to take our scalps at the first onset. Of course we went to hear him, and he gave us a roasting, sure enough. According to Brother Satterlee, we were the most ignorant, hypocritical hypocrites that could be found. {p. 216} He said we preached damnation to the people, and that we were a curse, and only a curse. The reverend gentleman's rage seemed to know no bounds. As we listened to him, we thought, ''What spirit impels a man to thus abuse his fellow man? Is it the Spirit of Christ?--- O, no. then what spirit is it?---It must be an evil spirit.''

Why is it that ministers almost always abuse Sabbath keepers when they preach upon the Sunday- Sabbath question? Is it because they cannot find any Bible authority for Sunday sacredness that they get so cross? He started out to give the reasons why the Sunday should be observed, and in a long discourse he gave us only three:---

1. We keep Sunday because Christ arose from the dead on that day. Did God tell us to keep Sunday holy because Christ rose from the dead on that day?---No; not at all. Who does?---Brother Satterlee. Would God have told us to keep Sunday holy if He thought it was best for us to do so?--- Yes, certainly. God did not tell us to do so; and why not?--- Evidently because He did not think it was the best for us to do so. What God has not commanded or required, Brother Satterlee ought not to command or require.

2. We keep Sunday the same as we keep the Fourth of July. Yes, certainly. The Fourth of July rests solely upon the commandments of men; so does Sunday. But Christ says, ''In vain do ye worship me, teaching for doctrines the commandments of men.''

3. We keep Sunday because all the world keeps it. Yes; Brother Satterlee keeps Sunday to be in harmony with the world; but ''the whole world lieth in wickedness.'' 1John 5: 19. It is not good for a Christian to love the world; for ''if any man love the world, the love of the father is not in him.'' 1John 2: 15. to be in harmony with the world is to be in harmony with the beast, as it is written. ''All the world wondered after the beast.'' Rev. 13: 3. Brother Satterlee places himself among the beast-worshipping world. To be in harmony with the world is to be against Christ; for Christ said, ''If ye were of the world, the world love its own; but because ye are not of the world, therefore the world hateth you.''

Here we are taught, First, Christians are not of the world; {p. 217} but Brother Satterlee goes with the world. Yes, there are altogether too many worldly ministers professing to be ministers of Christ. Secondly, we learn that the world hates Christ and Christians. Perhaps that is the reason why he hates Adventists so heartily. He not only hates Sabbath keepers, but the Sabbath and the law that enforces the Sabbath. He said the law was under his feet, and the man who follows the law ignores Christ.

Wesley, the founder of Methodism, said, ''The law is God's faithful witness in heaven.'' What a contrast! Brother Wesley has the law high up in heaven; Brother Satterlee has it low down under his feet. Queer place for God's holy law! God says, ''I will put my laws in their minds, and in hearts will I write them.'' We suggest to Brother Satterlee, and all others who are trampling the precepts of Jehovah in the dust, that the heart is a much more appropriate place for God's law than under their feet. If to follow the law ignores Christ, why does Brother Satterlee, every time he sprinkles a baby, require its parents to promise to teach it the ten commandments? Is not such contradiction and confusion the result of rejecting the truth of God? ''A house divided against itself cannot stand.'' Since Brother Satterlee is divided against himself, how can he stand? But really, does the man who keeps the commandments ignore Christ? If so, it follows that to honor Christ we must break the commandments of God. Could Satan devise a more wicked teaching? Christ said to the Father, ''Yea, thy law is within my heart'' [Ps. 40: 6], and ''I have kept my father's commandments'' [John 15: 10]; and he has joined the commandments of God and the faith of Jesus together: ''Here is the patience of the saints: here are they that keep the commandments of God and the faith of Jesus.'' Rev. 14: 12. What God has joined together, let no man put asunder. Were we offended because a brother minister railed on us so?--- Not at all. ''Blessed are ye when men shall revile you, and say all manner of evil against you falsely for my sake. Rejoice and be exceedingly glad, for great is your reward in heaven; for so persecuted they the prophets which were before you.'' [Sermon on the mount.] Many of the elder's own people did not approve of his bitter spirit, and he soon left for {p. 218} another field of labor. He remarked to a gentleman before going that his people urged him to speak against the Adventists, but as it resulted differently from what was expected, they turned against him. Yes, fighting the truth results differently from what is expected. We can do nothing against the truth, but for the truth. His successor takes a different course, and says nothing publicly against the Sabbath. The ministers are learning, that whoever publicly opposes the Lord's Sabbath burns his own fingers. If they would only go a step farther, and embrace the whole truth, how much better it would be for them and their people, both now and hereafter. In Osakis, where we had no cause at all about a year ago, we have now a neat little church, of which P. Hogan was the master builder, with Sabbath school and meetings established. And although unpopular truth makes slow progress here, yet God's true people will eventually hear His voice, and follow Him. In September, 1891, we removed to Osakis, where we will reside, and can say we have received many kindnesses from the people of this place and vicinity, for which favors we are thankful.

In the winter of 1891-92, I was assigned fifteen churches to visit in the northwestern part of the State, One of which was Round Prairie. As I was walking from the depot with the gentleman, he showed me the old tent pole that we used in our tent meetings, sixteen years before. There it lay on the prairie, broken in two near the top. As I stood there, and looked at the old pole, what a flood of recollections came rushing into my mind. I could see the tent standing there, as of old, and the people coming on foot and in wagons and buggies. I could see them seated in the cotton meetinghouse, and imagine myself speaking to them once more. Where are this multitude of people now? --- Some have moved away; some to one place and some to another, and some have folded their arms across their bosom in their last long sleep, their work all done, and their life's record all made up, closed up, and sealed unto the judgment of the great day. In a little while that scattered congregation and I will meet again. They to give an account as to how they heard and obeyed the message of truth, and I to give an account of how I proclaimed it to them. Shall I be able in that great day, in the presence of God and the holy angels, to look each one in the eye, and say, ''I did my whole duty; {p. 219} I am free from the blood of all these men?'' I felt to renew my consecration to God and His work, and to pray, ''O, Lord, help me to be a faithful watchman on the walls of Zion.''

At Verndale I found two protracted meetings in progress; as a consequence our meetings were slimly attended by those not of our faith. What to do to get them to come I did not know. At last I got a lot of posters struck off announcing. ''The Adventist Heaven will be the subject of discourse at the Adventist church tonight.'' I posted them up all over the village, and sure enough, a goodly number of outsiders were present, among whom was a Methodist minister. I invited him to open the meeting with prayer, which he did. Several times during his prayer he prayed the Lord. ''If it be possible, bless this meeting.'' Evidently, he was in doubt whether the Lord could possibly bless the Adventist meeting or not, into which his bump of curiosity had beguiled him.

After the opening exercises, the minister took out his note book and pencil, and prepared to take notes. I began by explaining that the Adventists did not believe in a separate and distinct heaven for them, or that they should have a corner of heaven all by themselves. All of God's people shall share alike in that beautiful home; but Adventists have peculiar views as to how it shall be, where it shall be, and how and when it shall be obtained. Those views I endeavored to present, and the reasons therefore. I noticed at first that the minister took few notes, and sat with intense interest until the last word was spoken. The Lord helped in speaking, and the believers and unbelievers testified it was good to be there.

I left Verndale, in company with Brother Grant, for Eunice. The weather was intensely cold, and I felt peculiar pains traveling through my system almost continually. While holding meetings at Eunice, I was forced to give up to the power of la grippe (influenza). Brother and Sister Shields took me home, and gave me steam baths, which helped; but I took a relapse, and was worse than ever. It looked to me as if my work was done, and that I probably would never see my loved ones again in this life. I found it was a precious thing to have a hope in Christ at such a time as that. O, the blessed hope, that is an anchor to the soul, both sure and steadfast, and entereth into that {p. 220} within the veil. Who would for an hour be deprived of its rich comfort?

After a while, although very sick, I started for home. I was taken in a sleigh to Detroit, intending to take the cars; but I found I was too sick to go farther for two or three days, and I stayed at young Robert Schram's, who were very kind to me. I stayed during my sickness at Brethren Shield's, and Van Allen's, and at Mr. Schram's, all of whom showed me no little kindness. When I arrived at home, I was so weak I could scarcely walk; but soon got better, and assisted Brother Alway what I could, who was at that time holding meetings in the McKindley schoolhouse, situated in the timber about six miles from town. We often used to go across the lake on the ice. One day, as I was walking across, I came to a piece of ice that seemed to be detached from the main body. I was about to step on to it, when I thought, ''Better try that first;'' so I pushed it with my foot, and it sank quickly under the water. Had I stepped upon it, I would certainly have gone down with it. My time had not yet come to go down into the chambers of death.

WHAT WAS SOMEWHAT REMARKABLE,

Mrs. Hill had a presentiment that I was in danger, and could not rest that night. Surely, ''the angel of the Lord encampeth round about them that fear Him, and delivereth them.'' At the McKindley schoolhouse there was quite a good interest to hear, and a goodly number actually took a stand to obey the commandments of God, but most of them soon tired of the self-denying way. I was informed that one man said, ''I would be keeping the Sabbath now only for some of my neighbors;'' and that another said, ''I know it is the truth, but my wife is so opposed that I can have no peace if I obey it.'' Thus they all, with one accord, began to make excuse, and of course the Lord will excuse them. Such excuses will hardly stand in the judgment. ''My neighbors hindered me'' will hardly shield the man from the penalty of the transgression of the divine law. ''My wife opposed me, therefore I rejected the commandments of the great King.'' will hardly pass in the court of heaven. Such excuses will only put the poor people to shame that make them. Not withstanding all discouragements, a little Sabbath {p. 221} school was organized there, but whether it will continue to hold out against the opposition, time will tell. Elder Knott is now teaching the people there that the ten commandments are abolished, Sabbath and all the rest. I dropped into his Bible study one evening, in which he was explaining the first chapter of Galatians, which says that, ''if an angel from heaven should preach any other gospel than that is preached, let him be accursed.'' I wondered on which the curse rested, the Methodist church for teaching that the ten commandments are the law of God and binding on all men, or on Elder Knott for teaching that the ten commandments are dead and binding on nobody. It must most surely rest on one or the other, for they preach directly opposite the one to the other.

One Sabbath day, as I was on my way to meeting, I met a gentleman from that neighborhood hauling a load of wood to town. I said to him, ''Brother, it hurts my feelings to see you breaking the Lord's Sabbath.'' On my return I met him again, when the following discourse ensued: ''I have been thinking about what you said to me about breaking the Sabbath. I don't know about its hurting your feelings to see me work on the Sabbath; maybe it is only a hobby you have. Brother Knott is teaching us that all the old commandments are done away, and we have nothing to do with them any more.'' ''Is that so? I supposed the Bible taught that we should observe the old commandments as well as the new.'' ''Yes; but you find that in the Old Testament.'' ''Let us see about that.'' and I read 1John 2: 7:'' 'Brethren, I write no new commandment unto you, but an old commandment which we had from the beginning.' This is in the writings of John, in the New Testament. John here plainly teaches that we should observe the old commandment, which is even from the beginning; but Brother Knott teaches that all the old commandments are done away. Which do you think is right, the holy apostle or Brother Knott?'' ''Well, in Paul's writings we find the law is done away.'' ''So you think the apostle Paul contradicts the apostle John?'' ''I think they agree.'' ''Let us hear Paul: 'Do we then make void the law through faith? God forbid; yea, we establish the law.' Rom. 3: 31. Here Paul says the law is established, the very opposite of abolished or done away.''

''Well, I know Paul says, 'We are not under the {p. 222} law, but under grace.' '' ''I know that very well, too; but Brother--------, who is under grace, the man who breaks the commandments, or the man who keeps them? Do you think the man who lies, steals, commits murder, and the like, is under grace?'' ''O, no, the man who is a Christian will keep the commandments.'' ''Now, Brother-------, you are on the right track, and I will bid you good-by.''

IT IS CERTAIN THE MAN WHO IS A CHRISTIAN

will keep the commandments of God. ''For this is the love of God, that we keep his commandments; and his commandments are not grievous.'' 1John 5: 3.

Kind reader, if a man who is a Christian will keep God's commandments, what kind of a man is it who tries to evade them, and teaches they are dead and abolished? And if it is love that leads a man to keep the commandments of God, what is it that impels him to disregard them? All true obedience springs from love, all other obedience is vain. May God's love rule in your heart and mine, and then we will be God's obedient children, walking in all the commandments and ordinances of the Lord blameless in His sight.

THE SPRING OF 1892

was very cold and wet, and I took a heavy cold, which brought the la grippe back on me with great power. My friends watched in fear, lest I should not recover. Brother and Sister Bidgood and Brother and Sister Briggs were especially kind to us during this illness. Through the loving kindness of our Father in heaven I once more recovered so as to do a little in the cause I love.

I was too feeble to attend the State camp meeting in Minneapolis in May, 1892. My two daughters, Ella and Nellie, attended it, and it was the best one ever held in the State. The brethren came home greatly refreshed and encouraged. They could see clearly that the long-looked-for triumph of God's faithful children is at hand. The power of God was present, not only to heal the soul, but the body as well. Sister Haak, of Winona, with whom I am well acquainted, had been an invalid for years, and a great sufferer; she attended the meeting, and was instantly healed in {p. 223} answer to prayer, and returned to her home a well woman. Thus we see the Lord is gracious, and willing to do great things for His people. The Bible study, conducted by Elder A. T. Jones, was a great blessing to the dear brothers and sisters. Their eyes fairly shone with their new hope and joy. May the good and blessed work go on until the joy of every believer shall be full.

A WHILE AFTER CAMP MEETING

I had the pleasure of visiting Long Prairie, Stewartville, Eagle Lake, Good Thunder, and Kasota. It was a privilege to meet the dear old veterans in the cause, and speak to them once more of the blessed hope. We realized more than ever that we are standing on the very verge of the eternal world; events startling in their nature are transpiring before our eyes, and the next thing in order is the time of trouble, and then the glorious appearing of the Son of God on the white cloud, and the gathering of the saints unto Him. At Eagle Lake I had the pleasure of meeting my aged father. He is in his eighty-third year, and quite feeble; but his hope is strong in the holy one of Israel, the One that is mighty and able to save. At Kasota, where my sister Sarah, and brother-in-law, John Pettis, live, I could only stay one evening, which I improved by holding meeting with the brethren. My mind was carried back to the time, about thirteen years ago, when I first held meetings there. I asked the brethren if they remembered that at that time I told them the churches would gain control of the civil power in this country, and so make an image to the beast, or papacy? ''Are the churches uniting to gain that control?---Yes. Are they succeeding?---Yes. Both houses of Congress have yielded to the demands of the churches in regard to the Sunday closing of the World's Fair. Did I tell you that the time would come when this country would be stirred from one end to the other on the Sunday-Sabbath question?---Yes. Was it the truth?---Yes. Witness the universal agitation on this question caused by the Woman's Christian Temperance Union, the American Sabbath Union, the Sunday Rest leagues, and National reformers. Their literature, meetings, conventions, and petitions are everywhere. Ninety- one churches met in Chicago the other day to boom the Sunday movement. What other {p. 224} religious question creates such interest and enthusiasm?---None whatever. Did I tell you the time would come when Congress would, at the behest of the churches, make Sunday laws?-- -Yes. Has Congress already begun to make Sunday laws to please the churches?--- Yes. Did I tell you that the time would come when Sabbath keepers would be fined and imprisoned in this country for working on Sunday?--- Yes. Has it come to pass?---Yes; four as good, honest Christian people as can be found, are in a dungeon today, in free America, one of whom we are well acquainted with, for quietly working on their own premises, on Sunday, after having kept the Sabbath day according to the commandment of the Lord. Thirteen years ago I declared to you, on the authority of God's Word, that these things would come to pass, every one of which is in the process of fulfillment before your eyes today. Does not this prove to a demonstration that our people have the correct interpretation of the prophecies relating to the days in which we live?--- Yes, it most surely does. Will this persecution of commandment keepers become general?---Yes. The Sunday crusade is here, and is moving with mighty power, and will not stop until all over this broad land those who will not bow down to the image or receive the mark, will experience and know what it is to suffer for Christ's sake. They will experience the wrath of the dragon. But who will gain the victory in this last conflict, the beast and his image, or the suffering people of God? Let us read Rev. 15: 2: 'And I saw as it were 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, having the harps of God.'

WHO WILL STAND ON THE SEA OF GLASS?

Those who on this earth gained the victory over the beast and his image. Who are now warning the world against the beast and his image, and the reception of his mark?---Seventh-day Adventists. Then who only will stand on the sea of glass mingled with fire before the throne?--- Seventh-day Adventists. Do not misunderstand me; I do not say none {p. 225} but Adventists will be saved; but I do say, and every Bible believer must believe with me, that only those who contend with the beast and his image will stand on the sea of glass, and Seventh-day Adventists are the only ones in this world that are scripturally doing that. Ask any other class of people if they have any special burden to oppose the beast and his image, and they will tell you, no; that they do not know if there be any beast and his image or not. How is it with you, kind reader? Are you in ignorance of these things? How can you expect to stand with the glad company of overcomers on the sea of glass? Is it not high time that you were becoming intelligent in regard to these solemn truths?

IT IS OBJECTED THAT

it cannot be that the little unpopular people of Seventh-day Adventists can be the only ones who have the truth for our time. When was the present truth popular in this wicked world? Not in the days of Noah, neither in the days of Abraham, or Elijah, or Christ, or at any other time. Neither will it be in the last days; for in the latter times some shall depart from the faith. 1Tim. 4: 1. In the last days perilous times shall come. 2Tim. 3: 1. And the remnant or last of God's people, who keep the commandments of God, and have the testimony of Jesus Christ, will suffer the wrath of the dragon. Rev. 12: 17. A popular church is never persecuted; therefore the remnant people of God, upon whom the dragon shall make war, will be a small, unpopular people, proclaiming unpopular truth to the world. Are the Seventh-day Adventists just such a people as that?---Yes. Are they already suffering fines and imprisonment for consciences' sake ?---Yes. And it will be more and more so as the days roll round. Many say the age in which we live is too enlightened to persecute anybody. But the spirit of intolerance and persecution is not dead by any means, as witness the fines and imprisonment of Sabbath-keepers in Arkansas, for working quietly on their own premises on Sunday. Also the celebrated King case: A man who was fined for planting corn on Sunday; who was dragged from court to court, and finally died under a thousand-dollar bond to appear before the Supreme Court of the United States; and {p. 226} for what crime?---For plowing corn on Sunday after having kept the Sabbath of the Lord according to the commandment. Was he a good man and a Christian?--- Yes, even those who prosecuted him admitted that. Who are responsible for his being persecuted to the day of his death?---The popular churches. What does Christ say about such things? ''Inasmuch as ye did it unto one of the least of these, my brethren, ye did unto me.'' How will such popular professors of religion answer for their persecution of Christ's little ones when they stand before Him in the great day? I would rather be the persecuted than the persecutors, would not you? Take the more recent case of the Adventists imprisoned in Paris jail, Henry County, Tennessee.

The following is a dialogue between an Adventist and a Methodist shortly before the persecution began: Methodist---''You people are doing a good deal of harm in this country.'' Adventist---''Why, how is that? We are a quiet, inoffensive people.'' Methodist---''Yes, but were it not for your church we would have regular meetings here at Springville, and all the young people who now go to your meetings would be working members of the Methodist Church.'' Adventist---''Well, show us our error, and we will all be Methodists.'' Methodist---''That's just what we are going to do; we are going to prosecute every one of you.''

Kind reader, I call that the spirit of religious bigotry and intolerance. What do you call it? Did they prosecute them?---Yes. Five Christian men, two of them personally known to the writer, were indicted as criminals, and appeared before the court without a lawyer, and personally pleaded for liberty to worship God according to His own word---To work six days and rest the seventh, as God had commanded them. Was it denied them?--- Yes. Although not a man could be found to testify he had been disturbed by their Sunday work, yet four of these Christian men were fined and imprisoned as criminals in the common prison. Was the spirit of persecution satisfied with their imprisonment?--- No, sir. But even ministers went to Paris, the county seat of Henry County, Tennessee, to see if by some means these suffering men could not be made to work in the chain gang on the public roads, and they were compelled even to endure that infamy.

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In the light of these facts, who will say the spirit of persecution is dead? Here is something more I find in the REVIEW AND HERALD, dated Aug. 9, 1892: ''We learn that Brethren E. E. Franke and C. L. Taylor are having an exciting time in their tent work at Ford's Store, Maryland. Methodist ministers have come in from all parts of the country, and stirred up a mob, who, wearing masks and armed with clubs and other weapons, have undertaken to tear down their tents, and drive them from the place, and would have done so, had not the tent been watched nights by its friends to the number of thirty or forty, armed for all emergencies. Who will say that the spirit of religious intolerance is dead? Who are suffering from this persecuting spirit?---Seventh-day Adventists.'' But this is not all, Judge Hammond, a judge of the United States District Court, in his decision in the King case, holds that the majority have the legal right to persecute the minority in this land [see ''Due Process of Law and the Divine right of Dissent,'' page 21]

THUS PLACING PERSECUTION

on a legal basis in this land of boasted freedom. Yet more; The Supreme Court of the United States rendered a decision on the 29th day of February, 1892, that this is a Christian nation. Thus laws supporting Christian institutions are constitutional. Yet More: Congress has legislated in favor of Sunday, a religious institution. How long before the whole power of the government will be fully under ecclesiastical control, when the ministers will not stir up masked mobs to tear down tents and drive people away; but will say to officers of the law, ''Take care of these men,'' and they will do it. And while popular professors of religion will be enjoying their church fairs, festivals, and ice cream suppers, the victims of their bigotry and intolerance will be languishing in dungeons and laboring in the chain gang.

The crisis is before us, reader. On which side will you be? Will you join the popular professors of religion in oppressing the humble children of God? If so, will not the judge say to you and to them in that day: ''Wherefore did ye fine and imprison me and persecute me?'' And when you will ask, ''When did we such a wicked thing?'' will not the Judge {p. 228} say, ''Inasmuch as ye did it unto one of the least of these, my brethren, ye did it unto me. But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea.'' Matt. 18: 1. God will not forsake His people in the time of trouble. He says, ''When thou passeth through the fire, the flame shall not kindle upon thee; and when thou passeth through the waters, they shall not overflow thee. The angel of the Lord encampeth round about them that fear and delivereth them.'' Ps. 34: 7.

DID THE ANGEL OF THE LORD

deliver the three worthies from the burning flame in the days of Nebuchadnezzar, the king?---Yes, he did. Did the angel of the Lord deliver Daniel from the power of the lions?---Yes, he did. Did the angel of the Lord deliver Peter from prison?---Yes; the Lord delivered His faithful servant in ages past, and He will shield them by His mighty power in the last great struggle with the powers of darkness. God will have mighty men of faith in his army, in the last days, and His light and truth will shine forth until the whole earth will be lightened with the glory of God. Rev. 18: 1. Dear reader, are you in the army of the Lord? If not, you have no time to lose. He is now calling for volunteers, and whosoever will, may come.

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