Earlier text: Morality of the Sabbath. AND Its ImportanceCircumcision of the Heart.
By James White
Though the promise of the Spirit is to all, its manifestations are various, and it will not be dictated to in its operations. It serves no private purpose; it gratifies no one's curiosity. It asks faith, and chooses its own method of trying our faith. He who divided the sea before his people, who overthrew their proud masters in the same sea, who brought water from the rock, and who fed a multitude in a barren desert, would not go with Israel to battle when they murmured against him, or when a covetous man was in the camp, or when their fears overcame their faith because their enemies had chariots of iron. And it has seemed strange to many a caviler that Paul, who had so great gifts conferred on him that the sick were healed by merely touching handkerchiefs which came from him, Acts 19: 11, 12, yet left a companion behind because he was sick. 2 Tim. 4:20. To test the question of the extent of the promise of the Spirit to all believers it was once asked to a minister who strenuously insisted that the extraordinary operations of the Spirit were designed only for a few, and not to be perpetuated through all time: "Do you believe that Christians now have or may have the same measure of the Spirit that the apostles instructed the churches of their day to pray for?" Although he denied the charge that his position was a denial of the promise of the Spirit in its scriptural sense, he would give no answer to the question, though he was strongly pressed to do so. Let this be considered in the light of Scripture facts. In regard to the diversity of churches which now exist no one will deny this rule, that we must accept as the true church that one which bears the characteristics of the true church. We must take the church in its first stage, as planted by Christ and his apostles, for our model. To them we look for genuine and "primitive Christianity." We are often referred to the day of Pentecost as furnishing evidence that the early churches were built up with the doctrine of "baptism for the remission of sins." But that is only part of the truth; and, separate from its relative truth, it becomes an immaterial part. The churches in the days of the apostles accepted both in theory and fulfillment the doctrine of the gifts of the Spirit. Not a single church was planted without this. The modern doctrine of a church repudiating the gifts of the Spirit was not known in that age. And therefore any church which rejects these gifts is not after the primitive model; it lacks a characteristic, an essential element of the church of Christ.149 The Saviour said to those whom he sent out to preach the gospel, "These signs shall follow them that believe," not them alone that preach. Facts in the fulfillment of the work of the gospel prove that we are correct in our interpretation of the promise. In Acts 11:27, 28 are mentioned several prophets who were not of the twelve apostles. That the word prophet has here its usual and obvious meaning of a foreteller of events, one endowed with a gift of the Spirit, is proved by the circumstance of one of them, Agabus, foretelling a great dearth, which came to pass in the days of Claudius Cæsar. The same, essentially, is found in Chap. 13:1. In Chap. 21:8, 9; we are told that Philip the evangelist "had four daughters which did prophesy." There is nothing in the context to indicate that prophesy has here any other than its primary or usual signification, while, on the other hand, verses 10, 11 speak of the prophet Agabus, and relate that he foretold what should befall Paul at Jerusalem, showing conclusively that the word, in that text, has reference to the gift of the Spirit of prophesy, and that in the case of the daughters of Philip it was a fulfillment of the promise quoted on the day of Pentecost, that the Spirit should be poured out on the daughters and handmaidens, and they should prophesy. The acknowledgment of this fact is necessary to a reception of the truth of the word in reference to the witness of the Spirit, or the seal of the New Covenant. While the "circumcision of the heart" has often been insisted on, it has not been sufficiently examined, as the seal of the covenant, to open it in its great importance to the understanding of the reader. When circumcision was given to Abraham he was told that it was "a token of the covenant" made with him, and that every man-child of his seed who was uncircumcised should "be cut off from among his people;" because he had not the appointed token, and therefore he had no part in the covenant. Gen. 17. In Rom. 4:11 this token is also called a sign and seal. Hence Paul says:— "After that ye believed ye were sealed with that Holy Spirit of promise, which is the earnest of our inheritance until the redemption of the purchased possession." Eph. 1:13, 14. In the above cited texts we have four terms applied to circumcision, viz.: token, sign, seal, earnest. That we are not mistaken in designating the operation of the Spirit of God in the heart as the circumcision of the new covenant is shown by the following texts:— "He is not a Jew who is one outwardly, neither is that circumcision which is outward, in the flesh. But he is a Jew who is one inwardly; and circumcision is that of the heart, in the Spirit and not in the letter, whose praise is not of men, but of God." Rom. 2:28, 29. "Now he which stablisheth us with you in Christ, and hath anointed us, is God; who hath also sealed us, and given us the earnest of the Spirit in our hearts." 2 Cor. 1:21, 22. "In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ." Col. 2:12. All these prove that the token, earnest, or seal of the new covenant, the circumcision of the Spirit in this dispensation, is not an outward ordinance administered with hands, but is of the Spirit, internal, of the heart. Some, on account of their peculiar views of the relations of the covenants have held that baptism is the circumcision of the new covenant. This is not only an error, being a direct contradiction of the Scriptures, but it is the corner stone of other errors held by many in regard to the baptism of infants. Baptism is an outward ordinance, administered with hands, even as typical circumcision was. But the circumcision of the gospel is in the heart, in the Spirit, not made with hands. The distinction is so very plain that an error here is inexcusable. Another marked difference between the seals of the two covenants is this: in the first covenant outward circumcision, the token, was confined to the male children of Abraham and of his natural descendants. In the new covenant circumcision of the Spirit is given to all the believers in Christ who is the "one seed," without regard to sex or nationality. In view of this truth Paul said:— "There is neither Jew nor Greek [Gentile], there is neither bond nor free, there is neither male nor female; for ye are all one in Christ Jesus. And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise." Gal. 3:28, 29. These scriptures cast light upon the apostle's words in another place, concerning which there has been much vain speculation:— "But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his." Rom. 8:9. Two errors have obtained in regard to this text. First, that the Spirit of Christ and the Spirit of God are not the same. This is corrected by comparing 1 Pet. 1:10, 11, which says the Spirit of Christ was in the holy prophets testifying, with 2 Pet. 1:21, which says the prophets spake as they were moved by the Holy Ghost, or Holy Spirit, which is the same as the Spirit of God. Secondly, that the "Spirit of Christ" in this text does not mean the Holy Spirit, but only the temper or disposition of Christ. It is indeed an important truth that he who has not the disposition of Christ is none of his; and it is a truth which will cut off the vain hopes of many proud, worldly, selfish professors of religion. But it is not the truth taught by this passage. This text is really a reiteration of the rule laid down to Abraham, that he who was not circumcised, who had not the seal or token of the covenant, had no part in the covenant. We have seen that the Spirit of God, called also the Spirit of Christ, is the seal of the new covenant. And if any man have not the Spirit he has not the token or seal of the covenant, and therefore he cannot be a partaker of the privileges of the covenant—he is none of Christ's. And this again casts light on verse 16 of the same chapter:— "The Spirit itself beareth witness with our spirit that we are the children of God." The "witness of the Spirit" is an important subject, and one that has received the attention of the eminently pious of all ages. The internal evidence of the Spirit has been uniformly neglected, and eventually by many denied whenever coldness, worldliness, and pride creep into the church. But alas! that it must be said, that even in this doctrine the Saviour often receives the deepest wounds "in the house of his friends." Many whose lives in no way correspond to the "great example," are often loudest in their profession of possessing the Spirit's "power." They seem to think that profession or feeling can atone for the lack of graces. These are they "by reason of whom the way of truth is evil spoken of." By reason of these the Bible doctrine of sanctification through the truth is rejected and brought into contempt. Feeling, indeed, will not be lacking where the witness of the Spirit is given; but our Christian experience must have a stronger and deeper foundation than this. Our feelings are often controlled by circumstances, and these are so varied that our feelings cannot always be the same. But the hope of the Christian is "as an anchor to the soul, sure and steadfast," and we may have "A faith that shines more bright and clear
When tempests rage without;
That when in danger knows no fear,
In darkness feels no doubt." But the question is asked, To whom does the Spirit witness? to the believer, or to the world? We answer, To both; but not to both in the same manner. When the disciples received "the Holy Spirit of promise," or "the earnest of the Spirit in their hearts," it assuredly witnessed to their own consciousness as it could not have been an earnest to them. But when it moved them to speak with other tongues, and to bear the cross, and "to perfect holiness in the fear of God," then in their lives evidence was presented to the world. These classes of evidence always go together—they will not be separated. So we conclude that the presence of the Spirit in the heart, inclining us to conform to the will and word of God, is the witness to ourselves; while the graces of the Spirit in our lives, are the witness to the world. We will illustrate this by applying to a personal experience which all may appreciate. Thus: no one but myself can be conscious that I love my brother; there is an internal evidence of that fact which belongs to me exclusively, and if I never show that love in my actions, no one will have any evidence that I possess it in my heart. If I show an utter indifferance to his welfare, and where our interests seem to conflict I care only for myself, every one will readily decide that I do not possess that love; that I am deceived, or my profession is hypocritical, which is, practically, the same thing. And this decision must be correct. So it is with the witness of the Spirit. There is liability to self-deception; the Scriptures recognize this, and warn us to "believe not every spirit, but try the spirits whether they are of God." And we have a double guard on this subject. 1. As the word of God was given by inspiration, men writing it "as they were moved by the Holy Ghost," of course there must be perfect harmony between the word of God and the Spirit of God. To suppose otherwise were to suppose that God is not in harmony with himself. Therefore any spirit which leads us not in harmony with the word—which calms our spirits and soothes our feelings while we are walking contrary to the word—cannot be of God. The Spirit of God, according to our Saviour's words, is given to guide into truth. And again, he said to his Father, "Thy word is truth." Hence they who have the Spirit of God as their guide, will in all things accept the word of God as their rule; and thus they are enabled to worship God "in spirit and in truth." 2. The Saviour gave another infallible test, namely, "By their fruits ye shall know them." Though these two rules lead directly to the same result, they are not the same. We may perceive duties in the word of God of which our neighbors are not aware. Unknown to all others a cross may be presented to us which we are unwilling to bear; a truth be made known to which our feelings are opposed. In these things and in such cases the word is a test, to our own consciousness, of the spirit which influences us. A feeling of opposition to the truth of God; a disposition to neglect it; an unwillingness to hear or learn any truth which will bring a cross to us; all this is direct evidence to ourselves, providing we are led to examine ourselves, that we are not led by the Spirit of God. Of these feelings or actuating motives the world cannot take cognizance; therefore the world cannot judge of them. But if these are submitted to or cultivated, our lives will soon show the effect of such an insult to the authority of God; the Spirit of God will be altogether grieved away, and we left in darkness to follow the leadings of the carnal mind. Then our lives are evidence to the world that we are not led by the Spirit of God. By our fruits, and by these only, shall the world know that we are the children of God. There is an error on this subject, largely prevalent, which well deserves a notice. It is generally taught by those who deny the direct power of the Spirit as a witness, or an instrument of conversion, that the only evidence we can have of our reception of the Spirit as a Comforter is this: the Spirit was promised on the condition of baptism for the remission of sins, and if we have been baptized we have the Spirit in fulfillment of the promise, though we are not conscious of its presence. This position is specious, and may become, and often is, the foundation of a very sad delusion. Baptism has its order, or relation to other things, and if this be disregarded, it is not valid, not being in the order of the Scriptures. It must be apparent to all that if the institution be so changed as not to meet the requirements of the Scriptures it becomes, in that changed condition, our own institution, or that of the one so changing it, and is no longer the original ordinance. This truth is very often urged in regard to the form of administering the rite; but it is equally true in regard to the order or relation of baptism. In all cases where baptism is taken as the evidence of the gift of the Spirit, the professing penitent is lulled into carnal security, trusting solely to his baptism as the evidence of his favor with God. Baptism, not the Spirit in the heart, becomes his earnest or witness. The Spirit being thus rejected, the graces do not appear in the life, and there are no fruits of the Spirit to give evidence to the world of a genuine conversion. Such a doctrine is well calculated to multiply carnal professors, or nominal Christians; and that these should be multiplied under its teaching is not strange, considering that it calls for no self-abasement, leads to no deep, pungent convictions of sin, and under it there is felt no necessity for the aid of the Spirit in the work of conversion. That "the Spirit makes intercession for us with groanings that cannot be uttered," is, to those embracing such a theory, a mystery. To pray for the Spirit to convict and to convert sinners is, to them, only folly. This is a growing evil, and one of the most pernicious and dangerous errors of the age. The view here called in question is unscriptural, according to the expressed faith and practice of the apostles and early believers. The doctrine of the gift of the Holy Spirit was never so understood in that age. In Acts 8:14-16 we read:— "Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John; who, when they were come down, prayed for them, that they might receive the Holy Ghost. (For as yet he was fallen upon none of them, only they were baptized in the name of the Lord Jesus.)" This action was directly contrary to that view which takes the reception of the Comforter for granted, because of our being baptized. Again in Acts 19:5, 6, we read:— "When they heard this they were baptized in the name of the Lord Jesus. And when Paul had laid his hands upon them the Holy Ghost came on them." In this case the Spirit was given in answer to prayer, after baptism. In the case of Cornelius and his household, the Spirit came on them before baptism. Whether received before or after baptism it is shown that the gift of the Spirit was not then considered a matter of course because of baptism; but was a matter of personal conscious experience. And so it is proved that that view of the gift of the Spirit, now held by many, which makes baptism their evidence, is modern, unscriptural, and no part of "primitive Christianity."
J. H. W. Temptation of Christ.
By Mrs. E. G. White
JOHN, upon the Isle of Patmos, saw the things which should come upon the earth in the last days. Rev. 13:13; 16:14: "And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men." "For they are the spirits 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." The apostle Peter distinctly points out the class which will be manifested in these last days. 2 Pet. 2:10-14: "But chiefly them that walk after the flesh in the lust of uncleanness, and despise government. Presumptuous are they, self-willed, they are not afraid to speak evil of dignities. Whereas, angels, which are greater in power and might, bring not railing accusation against them before the Lord. But these, as natural brute beasts made to be taken and destroyed, speak evil of the things that they understand not; and shall utterly perish in their own corruption, and shall receive the reward of unrighteousness, as they that count it pleasure to riot in the daytime. Spots they are and blemishes, sporting themselves with their own deceivings while they feast with you; having eyes full of adultery, and that cannot cease from sin; beguiling unstable souls; a heart they have exercised with covetous practices; cursed children." God, in his word, has placed his stamp upon the heresies of spiritualism as he placed his mark upon Cain. The godly need not be deceived if they are students of the Scriptures and obedient to follow the plain path marked out for them in the word of God. The boastful spiritualist claims great freedom, and in smooth, flowery language seeks to fascinate and delude unwary souls to choose the broad path of pleasure and sinful indulgence, rather than the narrow path and the straight way. Spiritualists call the requirements of God's law bondage, and say those who obey them live a life of slavish fear. With smooth words and fair speeches they boast of their freedom, and seek to cover their dangerous heresies with the garments of righteousness. They would make the most revolting crimes be considered as blessings to the race. They open before the sinner a wide door to follow the promptings of the carnal heart, and violate the law of God, especially the seventh commandment. Those who speak these great swelling words of vanity, and who triumph in their freedom in sin, promise those whom they deceive the enjoyment of freedom in a course of rebellion against the revealed will of God. These deluded souls are themselves in the veriest bondage to Satan and are controlled by his power, and yet promising liberty to those who will dare to follow the same course of sin that they themselves have chosen. The Scriptures are indeed fulfilled in this, that the blind are leading the blind. For by whom a man is overcome, of the same is he brought in bondage. These deluded souls are under the most abject slavery to the will of demons. They have allied themselves to the powers of darkness and have no strength to go contrary to the will of demons. This is their boasted liberty. By Satan are they overcome and brought into bondage, and the great liberty promised to those they deceive is helpless slavery to sin and Satan. We are not to attend their circles, neither are our ministers to engage in controversy with them. They are of that class specified whom we should not invite into our houses, or bid them God speed. We have to compare their teachings with the revealed will of God. We are not to engage in an investigation of spiritualism. God has investigated this for us, and told us definitely that a class would arise in the last days who would deny Christ who has purchased them with his own blood. The character of spiritualists is so plainly described that we need not be deceived by them. If we obey the divine injunction, we shall have no sympathy with spiritualists, however smooth and fair may be their words. The beloved John continues his warning against seducers: "Who is a liar but he that denieth that Jesus is the Christ; He is Antichrist that denieth the Father and the Son. Whosoever denieth the Son, the same hath not the Father: (but he that acknowledgeth the Son, hath the Father also.)" In Paul's second epistle to the Thessalonians, he exhorts to be on guard, and not depart from the faith. He speaks of Christ's coming as an event to immediately follow the work of Satan in spiritualism in these words: "Even him, whose coming is after the working of Satan with all power and signs and lying wonders, and with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie; that they all might be damned who believed not the truth, but had pleasure in unrighteousness." In the epistle of Paul to Timothy, he foretells what will be manifested in the latter days. And this warning was for the benefit of those who should live when these things should take place. God revealed to his servant the perils of the church in the last days. He writes, "Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits and doctrines of devils, speaking lies in hypocrisy, having their conscience seared with a hot iron." The faithful Peter speaks of the dangers to which the Christian church would be exposed in the last days, and more fully describes the heresies which would arise and the blaspheming seducers who would seek to draw away souls after them. "But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. And many shall follow their pernicious ways, by reason of whom the way of truth shall be evil spoken of." Here God has worked out for us the proof of the class mentioned. They have refused to acknowledge Christ as the Son of God, and they have no more reverence for the eternal Father than for his Son, Jesus Christ. They have neither the Son nor the Father. And like their great leader, the rebel chief, they are in rebellion against the law of God, and they despise the blood of Christ. We may rejoice in every condition of life, and triumph under all circumstances, because the Son of God came down from Heaven and submitted to bear our infirmities, and to endure sacrifice and death in order to give to us immortal life. He will ever bear the marks of his earthly humiliation in man's behalf. While the redeemed host and the pure angelic throng shall do him honor and worship him, he will carry the marks of one that has been slain. The more fully we appreciate the infinite sacrifice made in our behalf by a sin-atoning Saviour, the more closely do we come into harmony with Heaven. We have characters to form here. God will test us and prove us by placing us in positions to develop the most enduring strength, purity, and nobility of soul, with perfect patience on our part, and entire trust in a crucified Saviour. We shall meet with reverses, affliction, and severe trials, for these are God's tests. He will sit as a refiner and purifier of silver and purge his people as gold and silver, that they may offer to the Lord an offering in righteousness. The cross of Christ is all covered with reproach and stigma, yet it is the hope of life and exaltation to man. No one can comprehend the mystery of godliness so long as he is ashamed to bear the cross of Christ. None will be able to discern and appreciate the blessings which Christ has purchased for man at infinite cost to himself, unless he is willing to joyfully sacrifice earthly treasures that they may become his followers. Every self-denial and sacrifice made for Christ enriches the giver, and every suffering and reproach endured for his dear name increases the final joy and immortal reward in the kingdom of glory. Words of Kindness and Warning
"The best rule," says a wise writer, "is to say all the good we can of every one, and to refrain from saying evil, unless it becomes a clear matter of duty to warn some one against him. We should no more bite one with our words than with our teeth. An angry word is often as bad as a blow, and a satirical word is like a sting." "Philip saith unto him, Come and see." John 1:46. Our meetings at Chaux-de-Fonds closed on first-day evening about dark, and we returned immediately to Neuchatel. The way was now open to visit the Sabbath-keepers in Prussia, and I thought that the next train for the north should see us on the way. Before sleeping that night our preparations for the journey were completed, and in the earliest light of the morning we were on our way. Our course for the entire journey has been almost directly north. The first day we were in the valley of the river Aar, a branch of the Rhine, which receives the water of lake Neuchatel. On our left hand were the Jura mountains; on our right were high hills which hid the Alps from our view. The valley of the Aar is several miles in breadth, very level, and evidently very fertile, and almost wholly without fences, the division of the lands between the different owners being indicated by stone posts. In this valley there is little appearance of winter, but you can see on the sides of the mountains where winter commences. I noticed that the alders in the valley were in full blossom. When we reached Olten we left the valley of the Aar and through a tunnel nearly two miles in length, we passed under the mountain into the canton which the French call Bale campagne, and the Germans, Baselland. When this tunnel was excavated an accident by fire caused the suffocation of sixty-two persons. We remained at Buckten in this canton till noon of the next day in order to give Bro. E. time to arrange his affairs for the mission to Prussia. Then we started on our way again; but at Basel we spent an hour in conferring with a printer who has done some work heretofore for Bro. E. This printer understands French and German and Italian. His wife understands also the English language. These persons have some interest in the Advent faith, and seem to fear God. We left Basel about 7:30 P. M. for Strasbourg, which place we reached about midnight. We wandered some time in its dark, narrow, crooked streets before we could find a hotel. On leaving the cars at night we found ourselves each time much chilled, and of course at the hotels had to take a cold room, and beds which seemed to be a little damp. But we have experienced no lasting injury. Everywhere in Europe the covering of the beds is simply a feather bed. In America where the feather bed is to lie on and not under, I have found it easy to dispose of the article; but in Europe where it is the covering to protect one from the cold there is only one thing to do, and that is to accept the situation. The train which we wished to take from Strasbourg did not leave till one in the afternoon. This gave us an opportunity to see something of the city. It is situated a little way from the Rhine, on its west side, and though a very strongly fortified town, it is in a country that is very flat. It is surrounded by walls of stone some thirty feet in high, and outside this is a deep ditch filled with water. This stone wall is backed by a very heavy bank of earth, and under this bank of earth and within the wall itself are places for the soldiers who defend the city. But outside the regular walls of the city are walls and earthworks and ditches covering the fields for a long distance from the city. Here we saw many Prussian soldiers. In fact every Prussian city through which we have come has many soldiers drilling all the time. These cities seem like our northern cities during the great rebellion. When a child I read of the wonderful clock in the cathedral of Strasbourg. I will not speak of its wonders in general, but only of what we saw during the half hour that we observed it. At noon the figure of death walks out in front of the dial and strikes the hour. Then a door opens and the twelve apostles in a stately procession with Peter at the head and John next walk out and pass in front of Christ. Each apostle in passing the Saviour turns and bows to him in a reverent manner, and the Saviour lifts his hands as in the act of blessing them. But what made a deeper impression upon my mind than anything of this was the solemn reminder of Peter's denial of Christ. At the left hand of the clock and somewhat higher than the place of the apostles is perched a cock. The appearance of Peter is the signal for this cock to flap his wings, lift his head, and curve his neck, and crow with a loud, shrill voice; all of which was a very perfect imitation of nature. This was done three times while the procession of the apostles walked slowly in front of Christ. There was a large crowd of the people of Strasbourg to witness this sight, which shows that though of everyday occurrence it does not loose its interest to them. The country from Basel where we leave Switzerland to Strasbourg is very level, and it continues to be such all the way to Maintz. It is principally devoted to the raising of hops and to vineyards. At a considerable distance to the west, as we came through the territory conquered by the Prussians from the French, we could see the Vosges mountains which constitute the new frontier between France and Germany, and in the passes of which mountains the Prussians are building a chain of fortresses which they hope will render a French invasion impossible. About 6 o'clock on Wednesday evening we passed through the town of Worms where Luther so courageously met the emperor of Germany and the dignitaries of the church of Rome. It was too dark to see the town, and we had only a moment to spend; but I stepped out of the car to get at least a glimpse of the town rendered so memorable by the firmness and moral heroism of Martin Luther. We remained at Maintz for the night, and the following day came down the left bank of the Rhine to Cologne, and thence to this place. Between Maintz and Cologne, the Rhine passes through the mountains, and the scenery is very grand. On the cliffs may be seen the ruined castles of the old robbers who called themselves great lords. Occasionally also may be seen castles not yet ruined, but which, no doubt, deserve to be leveled with the dust. At Cologne, we crossed the Rhine, and in about two hours we reached Elberfeld, our place of destination, a city of about 70,000 inhabitants. I have spoken, perhaps, too largely of matters of little consequence. I will now speak of things in which I feel a deeper interest. Sometime since, a beggar called at the house in Buckten, Switzerland, where Bro. Ertzenberger has made his home. This man told Bro. E. that there were Sabbath-keepers in Prussia, and gave him their address. Bro. E. opened a correspondence with them, and found that the beggar had told the truth. Bro. E. gave me information concerning this people; and from that day forward I have labored earnestly to make preparation for this mission. The very hour there was evidence that our way was prepared of the Lord, we set out. We suffered plenty of discomfort in coming; but we could not complain, for we felt the angel of God to be present all the way. On arriving here, we find forty-six adult Sabbath-keepers scattered over a territory some fifty miles across. We have now spent one Sabbath with them, and have had a very interesting meeting. They speak a very pure German, but know neither French nor English. Of course Bro. E. is at home in this language, and I find him an excellent interpreter. I spoke to them Sabbath forenoon from 2 Pet. 3, and had much help from the Spirit of God. The words seemed to take deep hold upon them. In the afternoon, we each gave them an account of the work of God in America. Only a short time since, they had no knowledge that there were any Christians in the world observing the seventh day except themselves. They thought indeed that there must be others, but they knew of none. As we gave them an account of the Sabbath-keepers of America, and of those of other countries of which we have knowledge, they were made to rejoice, and the tears stood in many eyes. This work seems to have originated with Bro. J. H. Linderman. He belonged in early life to the national church, as indeed almost every one does in this country who is not a Catholic. But in 1842 he was converted to God, though at that time ignorant of the truth only as he learned it imperfectly from the national church. But his mind now turned to the Bible as the great fountain of truth. In 1850 he became satisfied that infant baptism, the universal custom of the national church, was not of God, and that the burial of penitent believers in the watery grave is the only scriptural baptism. Now he was in trouble; for there were no Baptists in this part of the world. After a considerable time, however, he was able to find a suitable administrator, and he was baptized. In the course of years, the Baptists became comparatively numerous. But as Bro. L. continued to study the Scriptures, he learned that the Bible Sabbath had been lost as well as Bible baptism. So it came to pass that in 1860 he began to hallow the Sabbath of the Lord. And now many of his dear Baptist brethren, with whom he had suffered much, became wholly alienated from him. Three years he observed the Sabbath all alone. Since that time, God has blessed his labors in leading this body of Christians to the Sabbath. He is now seventy years of age. I will now speak of this people as far as my observation and inquiry have extended. They are believers in the near coming of Christ. They have banished tobacco from their ranks. Their dress is plain, but it is very neat and in good taste, and they are very cleanly in their habits. They are a sensible, substantial-looking class of people, and I think they truly fear God. I do not discover that they hold any serious errors, or that they are fanatical in their worship. Probably they attach undue importance to some minor or indifferent points. When we first came, though they received us very cordially, it was plain that they were somewhat afraid of us. Nor did this fear very much abate till our Sabbath meeting. It happened to be the time of general meeting with them, so that the larger part of their company was present. They requested us to manage the meeting in our own way. We sought the help of God, and we had it, I am very certain. When our meeting closed, their fears were gone, and they were not slow to say so. We showed them our credentials from America and from Switzerland, but they said they had no further occasion for them. I have come here to aid Bro. Ertzenberger in commencing the work in Prussia. We shall visit these Sabbath-keepers at their own homes, in the different towns where they reside, and shall have many meetings with them, and with the people who may be willing to hear. Probably I shall not remain more than two weeks; but this will be determined by providential circumstances. But I think here is a very excellent opening for labor before Bro. Ertzenberger. God is greatly blessing him, and he is a free man in the Lord. But nothing will be accomplished here without faithful, painstaking labor, and this must be under the direction and with the help of the Holy Spirit. Who is sufficient for these things? Our brethren will not forget to pray for us. God is our helper, and it is in answer to prayer that his blessing is given. On returning to Switzerland, we shall print at Neuchatel several of the tracts that have been prepared for translation into foreign languages. We have means raised to pay for this work, and have ascertained that at present we can have the best terms at N. I think hereafter we may be able to do better at Basel with the printer of whom I have spoken. We shall contract no debts. We mean to keep our funds good by paying for the tracts as we receive them, perhaps 300 francs' worth. We hope the Prussian brethren will assist us in bearing the most of the expense of translating and printing them. Perhaps some of our American friends will think it strange that we do not employ the Swiss brethren in this work. The reason is that as I have already stated, they have not been placed in circumstances where they could influence Christians as we have been. The Prussian Sabbath-keepers will soon have tracts of their own printed in their own language. I have already told my brethren there that these Sabbath-keepers are very anxious to have tracts advertised in their papers. They will pay for these out of their own funds. We gave them aid of means to print some tracts. By means of these they hope soon to have some come to the truth. I can truly say that the work of God in this country is prospering. It is the chief reason for coming here. We have nothing to do with the politics of the country before us. We have come to preach the gospel of Christ to the perishing souls of this land. We trust that God will bless our efforts and enable us to do something for the advancement of His kingdom. We shall do all in our power to help these dear brethren to stand firm and to accomplish the work God has given them to do.