Earlier text: DEAD TO SINThe Whole Duty of Man.
By I. Sanborn
“Let us hear the conclusion of the whole matter: Fear God, and keep his commandments; for this is the whole duty of man [margin, the end of the matter, even all that hath been heard]. For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.” Eccl. 12: 13, 14. We are here told why we are required to fear God and keep his commandments. It is because God is going to bring into judgment all our works and words. All our words are to be brought into judgment as well as our works. Proof: “But I say unto you, that every idle word that men shall speak, they shall give account thereof in the day of Judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned.” Matt. 12: 36, 37. Reader, pause a moment and consider how your case will stand in the Judgment according to the facts thus stated by our Saviour. Who among the thousands that profess to follow Jesus will not stand condemned at the Judgment on account of idle words? Let us consider this matter seriously in the light of God’s law. Of this law James says, “Whosoever shall keep the whole law, and yet offend in one point, he is guilty of all.” James 2: 10. That the apostle is speaking of the ten commandments is evident from the next verse: “For he that said, Do not commit adultery, said also, Do not kill. Now if thou commit no adultery, yet if thou kill, thou art become a transgressor of the law.” Verse 11. God has shown us what importance he attaches to our words by giving two commandments to regulate the use of the tongue: “Thou shalt not take the name of the Lord thy God in vain;” and “thou shalt not bear false witness against thy neighbor.” James says, “The tongue is a fire, a world of iniquity.” James 3: 6. And again, “If any man offend not in word, the same is a perfect man, and able also to bridle the whole body.” Chap. 3: 2. With the tongue the first lie was told to Eve. With the tongue, Eve misrepresented the Lord’s word; for she told the serpent that God had said that she should not touch the fruit of the tree of knowledge of good and evil. But God had simply said, “Thou shalt not eat of it.” Gen. 2: 17; 3: 3. Eve carelessly misrepresented what the Lord had said, and the devil was quick to take advantage of it. To prove that God had lied to her according to her statement, he plucked some fruit, handed it to her, and after she had held it in her hand and felt no harm, he said, Do you not see that it does not hurt you to touch it? So Eve decided that, as it did not hurt her to touch the fruit, it would not hurt her to eat it. From this act, it being a transgression of God’s command, or sin, all the misery and death which has been in the world has resulted. The serpent obtained a victory over Eve, mainly through her own careless words, in which she misstated what God had said. And how many there are at the present day who profess to be obeying God, but, like Eve, are careless in speaking of what the Lord’s word teaches, saying, “Thus saith the Lord,” when the Lord has not spoken. To such the words of the prophet may apply: “Have ye not spoken a lying divination, whereas ye say, The Lord saith it; albeit I have not spoken?” Eze. 13: 7. Many are getting themselves entangled in the snares of the devil by misrepresenting the requirements of God’s word, and mixing up with it the doctrines of the devil. The apostle says, “Touch not, taste not, handle not (which all are to perish with the using); after the commandments and doctrines of men.” Col. 2: 21, 22. That is, we must not try to justify our actions by the commandments or doctrines of men, and misrepresent the word of God to do it, as thousands are doing at the present day, whose sin, for so doing, is much more aggravating in the sight of God than Eve’s was. God had simply told Eve what to do; but he has given us his written word to read at our leisure. Paul declares that when God judges the world by Jesus Christ it will be in righteousness. Acts 17: 31. Then it must be judged by a righteous rule which God had previously given man, which we find to be the character of the ten commandments. Proof: “Thy testimonies that thou hast commanded are righteous and very faithful.” Ps. 119: 138. The testimonies here referred to were testimonies commanded. “And he gave unto Moses, when he had made an end of communing with him upon Mount Sinai, two tables of testimony, tables of stone, written with the finger of God.” Ex. 31: 18. What was the testimony in this text? Why, that which was written in the tables of stone. “And he declared unto you his covenant, which he commanded you to perform, even ten commandments; and he wrote them upon two tables of stone.” Deut. 4: 13. Then the ten commandments are the testimonies commanded, which David says are righteous and very faithful. Of this law the psalmist says, “Concerning thy testimonies, I have known of old that thou hast founded them forever.” Ps. 119: 152. “My tongue shall speak of thy word; for all thy commandments are righteousness.” Verse 172. “The law of the Lord is perfect, converting the soul.” Ps. 19: 7. Paul says, “I had not known sin, but by the law; for I had not known lust, except the law had said, Thou shalt not covet.” Rom. 7: 7. This is the same law of ten commandments which David says was “founded forever.” Again, Paul says, “Now we know that what things soever the law saith, it saith to them who are under the law; that every mouth may be stopped, and all the world may become guilty before God, [margin, subject to the judgment of God].” Rom. 3: 19. “For we have before proved both Jews and Gentiles, that they are all under sin.” Rom. 3: 9. “Sin is the transgression of the law.” 1 John 3: 4. There are two ways in which man may be under the law. He may be a loyal citizen of the State in which he lives, and as long as he is so, its law is a law of liberty to him as well as a rule of action; but when he transgresses the law, he is judged by it, and brought under its condemnation, just as all the world are under condemnation because they have transgressed the law of God. To illustrate: Suppose we should ask all the world that had never disobeyed parents or guardians to say they had not. Would not every mouth be stopped? Yes; and the fifth commandment would condemn them. In like manner, Paul says that the law of ten commandments stops every mouth, and makes all the world subject to the judgment of God. Therefore, the Lord says, “Fear God, and keep his commandments; for this is the whole duty of man.” But what shall the transgressor do to obtain pardon and forgiveness for his transgressions of that holy law? Let him repent and turn from all his transgressions, not part of them, but all. Let him believe that Jesus died for man’s transgressions and sins, that God might be just, and yet for Jesus’ sake forgive the repenting sinner. Let him believe on Jesus, and be baptized for the remission of his sins, that he may render unto God acceptable obedience through faith in Jesus. If those who thus repent and believe continue faithful unto the end, they will stand in the Judgment, because they delight themselves in the law of the Lord. “But the ungodly are not so;” therefore “the ungodly shall not stand in the Judgment.” Ps. 1: 4, 5. If God will bring every work into Judgment, and try it by that law, what will become of the work of Sunday-keeping? Do you think it will stand the test? Will it not be reckoned among the traditions, commandments, and doctrines of men? And will not the Lord say to those who observe it as he did to the scribes and Pharisees, “Thus have ye made the commandment of God of none effect by your tradition,” and therefore have worshiped me in vain? Matt. 15: 1–7. Did I not tell you that unless your righteousness should exceed the righteousness of the scribes and Pharisees, who broke the fifth command, you should in no case enter into the kingdom of Heaven? Matt. 5: 20. Our Saviour says, “Verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.” Heaven and earth have not passed away, the prophecies are not all fulfilled, hence, not a jot or tittle has passed from that holy law of ten commandments. Does not Christ here plainly teach the perpetuity of the fourth commandment? And is not the seventh day the Sabbath according to the teachings of Christ, who says, “The words that I speak unto you, they shall judge you at the last day”? Dear reader, if the keeping of the ten commandments is the whole duty of man, is there any other way of keeping the Sabbath according to the commandment than to keep the seventh day? May the Lord help the reader to answer this question in harmony with God’s requirements, and help both writer and reader to obey God, that our work, when tried in the Judgment, may stand the righteous decision, which will be in accordance with the requirements of that law and the words of Jesus concerning it. Then may Jesus say to us, “Well done, good and faithful servant; . . . enter thou into the joy of thy Lord.” A Friendly Talk with Parents.
By Theo. L. Cuyler
“His mother made him a little coat.” The good mother that made the little mantle was Hannah, honored among women. The lad who wore it was Samuel, who grew from a beautiful childhood to a holy prophet and the honest judge. Hannah consecrated him to God from infancy, and placed him in the temple. Every year she “made him a little coat,” and took it up to Shiloh when she went to offer her annual sacrifice. I will answer for it, that the garment which this sensible mother wove for her darling boy was a sober and becoming one. She did not make the child a doll, to be overloaded with finery. Samuel was too sacred a being for such profanation, and so are all our children. I know of thousands of parents who have received from God a child, and then they turn the precious gift into a dressmaker’s doll! As if God had not made the little creature beautiful enough, they must overload it with upholsterings of silk and laces, and then torture its graceful freedoms into the tongs and screws of arbitrary fashion. On a certain Sabbath these parents “brought their children” to church, and formally devoted them to the “Lord in baptism.” But all the rest of the time they are “consecrating their offspring to that other trinity”—fashion, finery, and folly! I tell you that this over-dressing of the body strikes through into the heart. It poisons the mind with affectations and most childlike greed of admiration and vain-glory. How can a stop ever be put to the crop of fops and fashionists, if children are to be trained into foppery and coxcombery from their cradles? How can our children be taught self-denial, frugality, humility, and spiritual-mindedness, while their graceful forms are smothered under the artificial trappings of pride and extravagance? I am quite sure that when the sensible Hebrew mother “made a little coat” for her little boy, she remembered that he was “lent unto the Lord,” and not to the “lust of the eye and the pride of life.” But there is another meaning which I wish to give to this “little coat.” In the Bible, dress is an emblem of character. Christianity is spoken of as a raiment; we are exhorted to “put on Christ,” to be “clothed with humility,” and to keep our garments unspotted from the world. Nor is it a mere pun—a playing with sacred words—to remind you that habit both signifies dress and signifies the disposition of the mind and its tendency to good or evil. The habit of doing right is the essence of godliness. Now we parents not only clothe our little ones; we also provide, in no small degree, the habits of their souls. We help to clothe them in garments of light and loveliness, or else of sin and sorrow and shame. We make for them coats which no moth can consume—coats which they shall be wearing after we have moldered into dust! Our children put on the example we set, and wear it. Not only what we say, but what we do, will be repeated in their opinions and conduct. Our character streams into our children. It enters through their eyes and through their ears every moment. How quick they are to copy us! No photographic plate is more sensitive to the images which lodge there. Our irritations irritate them. Our dissimulations make them tricky and deceitful. If a boy is handled harshly, and jerked into obedience, he will likely turn out a sulky, obstinate creature; he will be just what our impatient rudeness makes him. If malicious tattlers sour our conversation at the table, our children’s “teeth will be set on edge.” If we talk only “money, money, money,” they will be greedy for sharp bargains. If we talk “horses,” and “base-ball,” and race-courses, etc., they will be on fire with a rage for sporting. If we give our boys a dollar for the toy-shop or the place of amusement, and only a dime for the contribution-box, we shall teach them that self-indulgence is of ten times more importance than charity. If we live for the world, they will die of the world, and be lost forever! The mind-garments which we weave they will wear. Long after we are dead, our children will be clothed in the habits we helped to fashion. Mr. A—— has always thought it genteel and fashionable to offer wine at his table. His sons have learned to love it. They take something stronger, and quite too much of it! How does the father like the coat which he made for his boys? Bro. B—— has insisted that the theater is “not so bad a place as the minister would make out.” So he went occasionally, and took his sons and daughters. They grew fond of it, and of the seductive nudities which disgrace the American stage. His boys have been “set on fire of hell;” they have been led by the theater to the saloon, and to the fashionable brothel! How does Bro. B—— like the coat his boys are wearing? Mrs. C—— claims that the ball-room is a good place to learn graceful manners. So she sent her daughters. They have learned everything the modern ball-room teaches—everything (not excepting the indecent “round dances”). Her daughters waltz and dress superbly. But, as she looks at them from her dying-bed, how will she approve the moral apparel in which she has clothed them? I rather think that “the ornament of a meek and quiet spirit” will look better than all the costly paraphernalia of the ball-room. My fellow parents, we are weaving our children’s habits every hour. We do it as clothes are made, stitch by stitch. We do it by little things, and through unconscious influences. We are making the “little coats” which shall be worn not only in this world, but in the world to come! Oh, how much depends on us whether they shall “walk in white” among the glorified in Heaven! The property we can leave our children may be small indeed. We may not afford them an excellent education. But day by day we can be prayerfully, patiently weaving for them that garment which shall grow brighter and brighter, until they put on the shining raiment like unto those before the throne!—Rev. Theo. L. Cuyler. IN the “Mysteries of Romanism,” it is stated that “among the late perverts to Rome of high degree, we find chronicled the name of Lady Georgiana Fullerton, sister to Lord Grenville.” While yet a Protestant she wrote the following: “There is a blessed communion in which we both believe, between those who rest in Heaven, and those who struggle on earth; you will pray for me when I am gone; and I will pray for you where I go.” With such sentiments, who can wonder that this talented authoress has finally landed in that great city of mystery? The mystical doctrines of popular Protestantism have prepared the minds of the masses for a departure, and there is a rush toward the city of destruction on three routes, namely, Romanism, spiritualism, and infidelity. And Satan cares but little which of these gates men may choose; the first is about as fatal as the last. Those of a religious turn of mind who would be shocked with the uncovered blasphemy of spiritualists and infidels are easily caught in Satan’s other trap. The same author, p. 23, tells us that a “court-lady, daughter of the Earl of Devonshire, having embraced the Catholic religion, was asked by Laud the reason of her conversion. ‘It is chiefly,’ said she, ‘because I hate to travel in a crowd.’ Being desired to explain her meaning, she replied: ‘I perceive your grace, and many others are making haste to Rome, and, therefore, in order to prevent being crowded, I have gone before you.’” Multitudes of Protestants, in England and elsewhere, are going into Romanism, especially those of high standing. We see accounts of many more going to Catholicism than we do of those who are coming from that faith to Protestantism. The reason of this is because the barriers between the two are so slight, and it is easier going down hill than up. Had Protestants held on to the truth advocated by Martin Luther, that the doctrine of the immortality of the soul was from the “Roman dunghill of decretals,” they would have maintained their position. The truth is the only shield against fables and every fatal snare. A little boy who attended a temperance meeting was asked by his father when he returned:— “Have you learned anything, my boy?” “Yes, father, I have. I have learned never to put strong drink to my lips; for it has killed fifty thousand persons annually, and how do I know that it will not kill me?” The Illinois Camp-Meeting.
By C. A.
This meeting was held near Sheridan, Ill., June 10-15, as previously appointed in the REVIEW. Thursday found us on the ground in the pleasant grove chosen for the place of meeting. Ample preparations had been made for the occasion. This meeting was quite small in comparison with meetings in some other parts of the field, there being only eight tents on the ground and between one and two hundred brethren and sisters present. The meeting just held in Central Illinois and the camp-meeting appointed for Southern Wisconsin, which will be more convenient for many of the brethren in Northern Illinois, doubtless contributed to materially reduce the attendance at this meeting. But though small in numbers, the meeting was excellent in quality. One of its pleasant features was the presence of quite a good representation from the new converts among the French in St. Anne and Kankakee, and their fervent testimonies borne in their own tongue in the meetings. Great was the joy manifested by many who had come up from widely-separated places, at this privilege of meeting and greeting each other. To those who have had a happy experience in this direction, it does not seem strange that the psalmist sets it forth as so pleasant a thing for brethren to dwell together in unity. There are hearts in the Illinois Conference as cordially united in the Lord, and his work, as can anywhere be found. The social meetings Sabbath at 5:30 and at 9 A. M. were good occasions. The testimonies borne were of a very cheering and encouraging nature. They gave evidence of coming from hearts that were intelligent in reference to the truth and sound Christian experience. Bro. White spoke at 10:30 A. M., and Sr. W. at 2:30 P. M. Their testimony was gladly received, and highly prized by those present. After a suitable intermission, the brethren and sisters again assembled for social meeting. Unexpectedly the subject of Christian temperance came up as the leading theme of the meeting, and as unexpectedly the meeting rose to an unusual degree of freedom. Many items of interest were related; and more real information was brought out than we remember ever to have listened to in a social meeting. A case worthy of mention was that of a doctor from Kankakee. The truth found him under the chains of two ruinous habits: strong drink and tobacco. He related, how in the strength of the Lord, he had grappled with and overcome the appetite for strong drink, and now was rallying for a conflict with the other, confident of success in that also. May his victory be speedy and complete. Thank God for a truth that will enter into no compromise with intemperance or any filthy habit. This is one of the best evidences that it is the truth which is to purify a people from all filthiness of the flesh, and fit them for the coming of the Lord. 2 Cor. 7:11; Tit. 2:13, 14. On Sunday at an early hour visitors began to enter the ground, and soon the grove was swarming with them. It is estimated that there were some fifteen hundred present, a large proportion of whom gave good attention while Bro. W. set forth in a clear and forcible manner the leading reasons why we are Seventh-day Adventists. Sr. W. spoke in the afternoon with freedom. The business meetings passed off pleasantly. Four new churches were added to the Conference. The credentials of the three ordained ministers in the Conference were renewed, and six licenses were granted. Others will doubtless engage in the work. Bro. C. H. Bliss was ordained to the ministry. Four were baptized. Monday was rainy, but the large tent afforded a comfortable and pleasant retreat. Bro. and sister W. occupied most of the day in full, free, earnest and instructive talk to the brethren and sisters, just such as they needed, relative to the enlargement of the work, the broader views that should be taken, and the more comprehensive moves that should be made for its advancement. It was a profitable day for the meeting. The brethren listened and pondered upon the things spoken with evident interest, and, we believe, go to their homes like men girded anew for the work. The parting meeting Tuesday morning was the best of the feast. It was difficult to bring it to a close, so anxious were the brethren and sisters to speak. Finally, by a rising vote, all testified that if they had received no good before, this one morning meeting would amply repay them for all the time, labor, and expense, of coming to the place. This camp-meeting will exert a healthy influence upon the cause in Illinois; and we look for the work in this good State to exhibit more marked evidence of growth in the future than in the past. C. A. Editorial Correspondence.
By John Nevins Andrews
I ACKNOWLEDGE with gratitude of heart the reception of a box of publications from Battle Creek for distribution in Europe. This box is to me a great treasure, and while I purpose to use its contents wherever I can find candid readers, I shall take care not to have them wasted by going into the hands of those who will not read them. It is my manner to converse with every one to whom I give tracts, or, if I send tracts or books, to open the way for them by previous correspondence. With God's blessing, this box will be the means of much good in Europe. Now I wish to speak of the Reformer. I know of several candid, intelligent persons who can read English, and who would I am sure be deeply interested in the perusal of the Reformer. I greatly desire to have it sent free one year to the address of these persons. I think in some cases at least it would lead to the reception of the truth in general, and I am very sure it would lead to important results in health reform. The brethren in America know how important a part the Reformer has acted as a pioneer in opening the way for other publications. Were it possible for me so to do, I would meet the expense of introducing the Reformer to this class of European readers, and ask no one to help. But there are many other ways in which I must use means here in the cause, and these leave nothing for an undertaking of this kind. It is but recently that I have ascertained respecting these persons who read English. The Reformer, postage prepaid, would cost perhaps $3.00 per year to each individual. If the Tract Society should think proper to send the Reformer, I trust those who have means, and have the cause at heart, will more than make up the expense by giving so much more than they otherwise would. I have given almost every one of my own Reformers, Reviews, Instructors, and Voices, freely, even before I have fully read them myself. As I write this article, there comes to hand Bro. Smith's admirable poem, “A Word for the Sabbath,” and though I would like to keep it for my own use, I am constrained to send it to a correspondent, it is so perfectly adapted to the case. May God's blessing attend it. It is true that we can reach but a few persons here upon the continent by the means of the English language. But, in general, these are persons of education, and if they are interested they will read to their friends and instruct them in what they have learned. The condition of Europe is deplorable. What I see and understand with respect to the mass of the people brings deep distress upon my spirit. I have many times prayed to God in anguish that he would by some powerful instrumentality move the hearts of the people. The condition of the people with respect to the use of intoxicating drink is, in my judgment, alarming. This is the land of the vine; but what was true in the case of the first man upon record who planted a vineyard and made wine is true of multitudes in Europe. Drunkenness is so common that no one seems to think anything of it. And much of this drunkenness is upon wine alone. We have just passed the day of Pentecost. I should rejoice that it comes only once a year were it not that there are so many other festival days, each celebrated by abstaining from work, and by not abstaining from wine wherein is excess. Perhaps I take extreme views; if so I beg those who have clearer light to let that light shine through the Review. I ask this question: Does the Bible justify the habitual use of wine in the case of persons possessed of ordinary health? I say frankly I do not believe that it does. I know what is said of Paul's words to Timothy. But in my judgment those words are utterly perverted. Paul says to Timothy (1 Tim. 5:23), “Drink no longer water, but use a little wine for thy stomach's sake and thine often infirmities.” 1. When these words were written it is certain that Timothy was using for his drink water only. 2. He had at that time been with Paul as his fellow-laborer about twelve years. He had fully known Paul's manner of life, and it is plain from many passages that he followed in his footsteps as a son in those of the father. 3. As Timothy under these circumstances abstained totally from the use of wine, the conclusion is irresistible that he was simply copying the example of the great apostle himself. 4. We may therefore set down St. Paul as one who abstained totally from the use of wine, and who taught Timothy to act in the same manner until his excessive labors caused Paul to advise him to use a little wine, as it would seem, in times of exhaustion. I will not say one word against this advice. No doubt it was eminently proper. It was given by a man who used none himself, to another who had faithfully followed his example in this thing for many years. He is advised to drink no longer water (exclusively), but to use a little wine for his stomach's sake and often infirmities. How does this justify people in ordinary health in the habitual use of wine? In America temperance means total abstinence from intoxicating drink. In Europe it means no such thing. I speak not of England, but of the continent. You may read of temperance organizations in different countries, but with the exception of a few places in Holland, these temperance organizations are simply associations of moderate drinkers who do not wish to prevent the use of wine, but only to hinder men from drinking till they are drunken. Wine and tobacco are more cherished by the mass of the people than is God or Christ or Heaven. The condition of the religious world is most alarming. Faith without works is the substance of what is called evangelical doctrine. The goodness of God, the love of Christ, the freeness of grace, and the like, are the themes of the hymns and sermons. Now this would be most excellent were it not that it is simply one-half the gospel message. The living child is divided in twain. Faith that does not produce good works is a dead faith. The goodness of God in pardoning men on condition that they repent is not inconsistent with his severity toward those found at last in their sins. The love of Christ is not inconsistent with the wrath of the Lamb toward those who continue in rebellion. And the grace of God benefits no man who does not regard what it teaches, which is self-denial, obedience, zeal in good works, and godliness. Titus 2:11–14. I have not one word to say in behalf of those who would purchase Heaven by the merit of their own good works. There are multitudes of such people in the world, but at present I do not see many of them. It is the opposite error which here leads captive the multitude. “Our salvation,” they say, “is all of grace. Christ finished the work for us when he died upon the cross. Our works have nothing to do with our salvation.” And so when the duty of obedience to God is brought home upon them, they say, “We do not trust in our good works, we expect to be saved by Christ.” And when their hearts are laid open before them so that they can see the various corruptions therein, as covetousness, pride, envy, malice, dishonesty, and other wicked principles, they have no idea that in order to be Christians they must have the grace of God remove all these from their nature. It is the righteousness of Christ that is to save them by covering up all this heart-wickedness, as snow covers up a dunghill. They thank God that they do not trust in their own righteousness, but in the finished salvation of Christ. And so their preparation for Heaven consists in faith which does not produce good works, but makes them unnecessary, and in grace which does not take away the corruptions of the heart, but covers them up so remarkably that though they are still quite manifest to the eye of their fellow-men, God can no longer see them. The sermons, the religious publications, and the hymns, are full of this doctrine. Some men holding this doctrine have been good men, not because of the doctrine, but in spite of it. But the multitude who hold it will show in their lives the natural result of the doctrine. Their religious experience will exactly conform to this evil mold in which it is cast. When this peculiar form of error has taken possession of the mind, it is almost impossible to dislodge it. It is a kind of religion that makes the way to Heaven very easy. Christ practiced self-denial not to exemplify our duty, but to excuse us from the like! Christ rendered obedience that we might be saved in neglect of what God has commanded! O most pernicious error! As though the name of Christian did not in itself imply that we were through grace imitators of the life of Christ; and as though salvation by grace did not imply the renovation of the heart by the entrance of that grace; and a life of obedience as the result of grace reigning within the heart. Who shall effectually stand up for God against such fatal errors! How can men be taught that grace upon the lips is no substitute for grace in the heart? How can they be shown that the very design of God's grace is to create within us the very character of Christ, and that we can never enter Heaven till we possess a nature that has no taint of indwelling sin? and that the white raiment which covers the saints does not hide beneath it a mass of festering corruption, but is emblematical of the purity that reigns within? In the day of Judgment our cases will be decided according to our works. All the Scriptures which speak of that great day set forth this fact. Obedience to God through the grace given us by Christ is the test in the Judgment. And now that the Judgment is at hand and men are thus deceived by dangerous error, how shall they be awakened from this sleep of death? They think themselves trees of divine grace when they are in truth only barren fig-trees, cumbering the Master's garden. They make the fatal mistake of thinking that Christ is the author of eternal salvation, not to those only who obey him, but to all who say, “Lord, Lord,” whatever may be their lives. If any thing can awaken men from this deadly sleep it is the commandments of God and the faith of Jesus. If such proclamation is needed anywhere it is here in the old world. We must have as soon as possible a paper in the French language. I cannot by any words that I can use express the intense desire of my heart to see this an accomplished fact. Though means will be required for this work, this is the smallest difficulty in the way. It must be published in correct French; not merely such French as can be understood, but in such as shall not expose the truth to derision from its awkward construction. The construction of the French language is complicated, and I have had to labor under unexpected difficulties in its acquisition. Perhaps these have been necessary for the trial of faith, patience, and courage. But it is necessary that I should surmount these difficulties and I trust that I have a fair prospect of doing it. It is not possible to have a French paper just yet, but with God's blessing we will soon reach the point when this shall be. Since my return from Germany I have given much labor to French grammar. I could make greater advancement in speaking the language to pay less attention to grammar and to take more time to mingle with those who speak the language. But my convictions are that the first great necessity for the work here is a paper in French, and I dare not bear the responsibility of such publication without sufficient knowledge of French to judge of the correctness of what is printed. I do not expect to avoid all mistakes, but I wish to know with some degree of certainty what I am doing. I have grudged each hour that I have given to this kind of work, when I have looked at the sad state of things in the people around. Yet it has appeared to me that this is the course to which the Spirit and the Providence of God both plainly lead me. I have tried to make every day count, and I have never considered my day's work finished till I have fully used up the strength of the day. I speak freely that those who bear responsibility in the work may know how to advise me. I hope that I have been able thus far to avoid extremes and to shun bad mistakes. It has been my hope that God will raise up competent French scholars here in Europe who will render the assistance necessary in the grammar of the language. In a former report, I spoke of those who had responded to my advertisement in the Journal of Geneva. With M. de C. I have had a very interesting correspondence, and have twice visited him at Geneva. Himself and wife acknowledge the claims of the Sabbath, but do not as yet observe it. He is learned in Hebrew, Greek, Latin, German, English and French. His wife was for years the head of an institution for young ladies in Lausanne. She has command of German and English as well as French. Both these persons appear to fear God, and to know something of his Spirit. He is a member of several learned societies in Geneva and in Paris. He has given his life to the cause of total abstinence, a cause which he tells me has no adherents in Continental Europe, except a few societies in Holland, and here and there an individual who walks by the rule of “touch not, taste not, handle not.” He is an ordained pastor, but because of his opposition to the use of wine has been compelled to leave his pastorate. He has expressed much gratitude for the pains I have taken in his behalf, saying he thought there was not another man in Europe who would do as much for him. He205 has expressed his purpose to commence shortly to hallow the Sabbath. Of course I have as many fears as hopes, seeing he has not begun without delay. The condition of the churches in Geneva, as he states the case to me, is most deplorable. He says that infidelity as to the Bible and the Christian religion is fearfully prevalent, not simply with the members of the churches, but with the pastors themselves. Custom in this country requires each person on leaving church to put something into the treasury, or at least to seem to do so. M. de C. states the extent of the spirit of sacrifice by saying that to his personal knowledge the offerings of a congregation of 2,000 persons do not exceed four francs or eighty cents, and often are less. Nearly every one puts in something, but those who contribute money put in a centime (the fifth part of an American cent), and many put in buttons. Geneva is a city beautiful for situation. It is surrounded by an amphitheater of mountains; those on the south side once belonged to Italy, and those on the west, to France. Now it is French territory in every direction but one. The canton of Geneva is only a small spur of land extending a few miles south from the foot of the lake into French territory. So narrow is this canton that a cannon ball can be fired over the city from one French mountain to another. The water of the Rhone as it issues from the lake is a deep blue like the blue of the sky, and the bottom of the river can be plainly seen in its deepest part from the bridge. A little below comes in the Arve from Mount Blanc, and this is all roil. It is curious to see how the two kinds of water refuse to unite. In visiting Geneva I passed through Lausanne where Gibbon wrote “Decline and Fall of the Roman Empire”; and Nyon, the birth place of John Fletcher, a man of apostolic piety, and one whose writings are of inestimable value as an answer to the errors of Calvin, and to the doctrines of grace without obedience which are so prevalent in our time, especially in Europe. Advertising in Holland has brought a considerable number of letters from persons interested to understand concerning the Bible Sabbath. Some avow Sabbatarian sentiments, and one or two may, I think, be Sabbath-keepers. I will speak further of Holland soon. Bro. Ertzenberger has labored very faithfully in Germany and has had much help from God. He has had to contend with Satan. I have had much correspondence with him. In due time I will report the progress of the work there. We have had an interesting general meeting at this place. Twelve persons were baptized by Bro. Albert Vuilleumier. In a few days, three more will be baptized. These are a Methodist local preacher and his wife, and a young man. These three have embraced the Bible Sabbath and the faith of Christ's near advent, within a few weeks last past. We have some especial tokens of good. La Coudre, Neuchatel, June 2, 1875.