Earlier text: The Sunday Seventh-day TheorySuccess in Life.
By Osborne
I HAVE heard of two brothers, whose father died, leaving them five hundred dollars apiece. “I will take this money, and make myself a rich man,” said Henry, the younger brother. “I will take this money, and make myself a good man,” said George, the elder. Henry, who knew little beyond the multiplication table, abandoned all thoughts of going to school, and began by peddling, in a small way, over the country. He was shrewd, and quick to learn whatever he gave his attention to; and he gave all his attention to making money. He succeeded. In one year his five hundred dollars had become a thousand. In five years it had grown to be twenty thousand; and at the age of fifty, he was worth a million. George remembered the words of the wise man: “With all thy getting, get understanding.” He spent two-thirds of his money in going to school and acquiring a taste for solid knowledge. He then spent the remainder of his patrimony in purchasing a few acres of land in the neighborhood of a thriving city. He resolved on being a farmer. After a lapse of thirty-five years, the two brothers met. It was at George’s house. A bright, vigorous, alert, man was George, though upward of fifty-five years old. Henry, though several years younger, was very infirm. He had kept in his counting-room long after the doctors had warned him to give up business, and now he found himself stricken in health beyond repair. But that was not the worst. He was out of his element when not making money. George took him into the library, and showed him a fine collection of books. Poor Henry had never cultivated a taste for reading. He looked upon the books with no more interest than he would have looked on so many bricks. George took him into his garden, but Henry began to cough, and said he was afraid of the east wind. When George pointed out to him a beautiful elm, he only cried, “Pshaw!” George took him into his greenhouse, and talked with enthusiasm of some flowers which seemed to give the farmer great pleasure. Henry shrugged his shoulders and yawned: “Ah! I don’t care for these things.” George asked him if he was fond of paintings and engravings. “No, no! Don’t trouble yourself,” said Henry, “I can’t tell one daub from another.” “Well, you shall hear my daughter Edith play upon the piano; she is no ordinary performer, I assure you.” “Now, don’t, brother—don’t if you love me!” said Henry, beseechingly; “I never could endure music.” “But what can I do to amuse you? Will you take a ride?” “I am afraid of a horse. But if you will drive me carefully down to your village bank, I will stop and have a chat with the president.” Poor Henry! Money was uppermost in his mind. To it he had sacrificed every other good thing. When a few days afterward he parted from his farmer brother, he laid his hand on his shoulder, and said: “George, you can just support yourself comfortably on the interest of your money, and I have got enough to buy up the whole of your town, bank and all, and yet your life has been a success, and mine a dead failure!” Sad, but true words.—Osborne. Generation after generation, said a fine writer, have felt as we now feel, and their lives were active as our own. They passed like vapor, while nature wore the same aspect of beauty as when her Creator commanded her to be. The heavens shall be as bright over our graves as they are around our path. Yet a little while and all will have happened. The throbbing heart will be stilled and we shall be at rest. Our funeral will find its way, and prayers will be said, and then we shall be left alone in silence and darkness for the worms. And it may be a short time we shall be spoken of, but the things of life will creep in, and our names will soon be forgotten. Days will continue to move on, and song and laughter will be heard in the room in which we died; and the eye which mourned for us will be dried and glisten again with joy, and even our children will cease to think of us, and EDWARDS was pre-eminently a student. Tall in person, and having even a womanly look, he was of delicate constitution. He was, however, so temperate and methodical in his living, that he was usually in good health, and able to give more time to study than most men. Twelve or thirteen hours of every day were commonly allotted to this. So devoted was he to his work as a student, that he was most unwilling to allow anything to disturb it. Though he was careful to eat regularly, and at certain fixed hours, yet he would postpone his meals for a time, if he was so engaged in his study that the interruption of eating would interfere with the success of his thinking. He was so miserly in his craving for time, that he would leave the table before the rest of the family, and retire to his room, they waiting for him to return again when they had finished their meal, and dismiss them from the table with the customary grace. Edwards was almost a thinking machine. Wherever he was, wherever he went, his pen was with him as the means of preserving his thoughts, and if by chance he failed to have it with him in his walks or rides, he would fasten pieces of paper to various parts of his clothing by means of pins, and associate with each some train of thought or some important conclusion, to be thus preserved, until he could get to his ink and paper. So, also, at night, he would fasten pins into his bed-curtains as the mementoes of his thoughts during his wakeful hours.—Harper's. People Get What They Go For.
By S. E. Todd
A RESPECTED friend who sat at the same table for a time, on his return from church would always exclaim: “We did have such a splendid time; and Mr. —— was so grand!” “Well, my dear, what was his text?” “Well, really, I thought I would recollect the text anyhow. But we did have such a splendid time! The house was crammed full; and whom do you think I saw there? Well, it was Miss ——, and oh, you ought to have seen just how she was dressed!” Then followed a minute description of this and that style, &c. Again we remarked: “Mr. —— usually has a sermon full of excellent thoughts.” “Oh, he did lay it down to day! He was so grand. I tell you he gave the New York Trumpet a sharp stab that made them all laugh.” “Don’t you recollect his theme?” we asked. “Why, my dear, what did he preach about? Now, I knew just as well—ha, ha, ha, how they all laughed when the organist touched one of the keys just as Mr. —— was going to pronounce the benediction.” Such persons always get what they go for. If one goes to church to meet friends and associates, to have a chat and a good time, he gets it. If one is in doubt whether to go or not, at one time concluding to go, and the next minute thinking he will remain at home, when he does go to church he will scarcely be able to tell for what purpose he went, and if he gets anything, he will be in doubt as to what it is. “I think I will not go to church to-day; service is rather dull,” says one. But after all, some one may be there that I want to see; besides, it doesn’t look right for one to stay at home habitually. I may be sorry if I stay at home.” Such persons are always sure of their reward, which is leanness of soul, and unfruitfulness of spirit. But when one hungers after the Bread of Life, and his famished soul thirsts for the waters of salvation, and he enters the house of the Lord with fervent desires ascending that God would visit his soul, and that the peace which passeth all understanding may keep his heart, then his soul will experience a refreshing from on high, which will fit him for the duties of the week. He will get what he goes for. The Lord Jesus is always at church, inviting every one in the most tender language to come unto him. Does the sorrowing Christian go seeking and searching after consolation? He finds it. Does the yearning soul go to church breathing the silent petition, “Nearer, my God, to thee,” and longing for the cheering experiences of a “higher life”? He gets them. Does the troubled sinner go to church to cavil, to spy, to criticise? His reward will be certain. The miserable husks of the prodigal son will fret his disquieted soul.—S. E. Todd. Alford on the Personal Coming of Christ
ALFORD, whose Critical Commentary on the New Testament is the most masterly production of the age, and places him in the front rank of expositors, says, “The Lord will come in person to this earth; his risen elect will reign here with him. This is my persuasion, and not mine alone, but that of Christ’s waiting people, as it was that of his primitive apostolical church, before controversy blinded the eyes of the fathers to the light of prophecy.” Bury thy sorrow,
The world has its share,
Bury it deeply,
Hide it with care. Think of it calmly
When curtained by night,
Tell it to Jesus
And all will be right. Tell it to Jesus,
He knoweth thy grief,
Tell it to Jesus,
He'll send thee relief. Gather the sunlight
Aglow on thy way,
Gather the moonbeams,
Each soft, silver ray. Hearts grown weary
With heavier woe,
Droop ’mid the darkness,
Go comfort them, go! Bury thy sorrow,
Let others be blest,
Give them the sunshine,
Tell Jesus the rest. Significant Items.
By F. A. Buzzell
RESPECTING THE LORD’S DAY.
“The Emperor of Germany has issued an order, prescribing that the general parades of the German armies, which have been held on the [Sunday] Sabbath-day, shall hereafter be held on Wednesday.”—American Messenger. FREE-THINKERS AND INFIDELS IN CONCLAVE.
“At a meeting of Free-thinkers and Infidels, in New York, on Friday night, a resolution was passed to establish agencies throughout the country for the circulation of tracts, to provide for lecturers, and for the equipment of missionaries to propagate free-thinking ideas.”—Boston Journal. “MOTHER SHIPTON’S PROPHECY.”
“A REMARKABLE PROPHECY.—The following, which is known as ‘Mother Shipton’s Prophecy,’ was first published in 1488, and republished in 1641. It will be noticed that all the events predicted in it have already come to pass. “Carriages without horses shall go,
And accidents fill the world with wo.
Around the world thoughts shall fly
In the twinkling of an eye.
Water shall yet more wonders do;
Now strange, and yet it shall be true.
The world upside down shall be,
And gold be found at root of tree.
Through hills men shall ride,
And no horse or ass be at his side.
Under water men shall walk;
Shall ride, sleep, shall talk.
In the air men shall be seen,
In white, in black, in green.
Iron in the water shall float,
As easy as a wooden boat.
Gold shall be found, and found
In a land that’s not now known.
Fire and water shall wonders do;
England shall at last admit a Jew.” “Russia expects to receive next year, 30,000 muskets from Birmingham, 14,000 cavalry sabres from Sestrojesk, and 6000 rifles from Tula, besides ordnance for fifty batteries of eight guns each.”—Boston Journal. “A number of the dry goods houses in New York have for sale, and sell too, ladies’ handkerchiefs, for from $300.00 to $600.00 apiece.”—N. Y. Independent. And these handkerchiefs are taken from their gold and jeweled holders, and flaunted in church where the cushions and carpet are considered too good for soul-famished New York heathen to sit and walk upon; these handkerchiefs, in honor of a foreign duke, are waved over the heads of the starving and freezing. Truly “ye have the poor always with you,” and in a double sense, “but Me ye have not always.” CHAPTER XI.
By Uriah Smith
THE MARK OF THE BEAST (CONTINUED).
It was shown in chapter x that the mark of the beast may be concisely described as the change he has made in the law of God. We now inquire what that change is. By the law of God we mean the moral law, the only law in the universe of immutable and perpetual obligation, the law of which Webster says, defining the terms according to the sense in which they are almost universally used in Christendom, “The moral law is summarily contained in the decalogue, written by the finger of God on two tables of stone, and delivered to Moses on Mount Sinai.” If, now, the reader will compare the ten commandments as found in Roman Catholic catechisms with those commandments as found in the Bible, he will see that in the catechisms the second commandment is left out, that the tenth is divided into two commandments to make up the lack of leaving out the second, and keep good the number ten, and that the fourth commandment (called the third in their enumeration) is made to enjoin the observance of Sunday as the Sabbath, and prescribe that the day shall be spent in hearing mass devoutly, attending vespers, and reading moral and pious books. Here are several variations from the decalogue as found in the Bible. Which of them constitutes the change of the law intended in the prophecy? or, are they all included in that change? Let it be borne in mind that, according to the prophecy, he was to think to change times and laws. This plainly conveys the idea of intention and design, and makes these qualities essential to the change in question. But respecting the omission of the second commandment, Catholics argue that it is included in the first, and, hence, should not be numbered as a separate commandment. And on the tenth they claim that there is no plain a distinction of ideas as to require two commandments. So they make the coveting of a neighbor’s wife the ninth commandment, and the coveting of his goods the tenth. In all this they claim that they are giving the commandments exactly as God intended to have them understood. So, while we may regard them as errors in their interpretation of the commandments, we cannot set them down as intentional changes. Not so, however, with the fourth commandment. Respecting this commandment, they do not claim that their version is like that given by God. They expressly claim a change here, and also that the change has been made by the church. A few quotations from standard Catholic works will make this matter plain. In a work entitled Treatise of Thirty Controversies we find these words:— “The word of God commandeth the seventh day to be the Sabbath of our Lord, and to be kept holy; you [Protestants] without any precept of Scripture, change it to the first day of the week, only authorized by our traditions. Divers English Puritans oppose, against this point, that the observation of the first day is proved out of Scripture, where it is said, the first day of the week. Acts 20:7; 1 Cor. 16:2; Rev. 1:10. Have they not spun a fair thread in quoting these places? If we should produce no better for purgatory, and prayers for the dead, invocation of the saints, and the like, they might have good cause, indeed, to laugh us to scorn; for where is it written that these were Sabbath days in which those meetings were kept? Or where is it ordained they should be always observed? Or, which is the sum of all, where is it decreed that the observation of the first day should abrogate or abolish the sanctifying of the seventh day, which God commanded everlastingly to be kept holy? Not one of these is expressed in the written word of God.” In the “Catholic Catechism of Christian Religion,” on the subject of the third [fourth] commandment, we find these questions and answers:— “Ques. What does God ordain by this commandment?” “Ans. He ordains that we sanctify, in a special manner, this day on which he rested from the labor of creation.” “Q. What is this day of rest?” “A. The seventh day of the week, or Saturday; for he employed six days in creation, and rested on the seventh. Gen. 2:2; Heb. 4:1, &c. “Q. Is it then Saturday we should sanctify in order to obey the ordinance of God?” “A. During the old law, Saturday was the day sanctified; but the church, instructed by Jesus Christ, and directed by the Spirit of God, has substituted Sunday for Saturday; so now we sanctify the first, not the seventh, day. Sunday means, and now is, the day of the Lord.” In “Abridgment of Christian Doctrine,” we find this testimony:— “Ques. How prove you that the church hath power to command feasts and holy days?” “Ans. By the very act of changing the Sabbath into Sunday, which Protestants allow of; and therefore they fondly contradict themselves by keeping Sunday strictly, and breaking most other feasts commanded by the same church. “A. Because by keeping Sunday they acknowledge the church’s power to ordain feasts, and to command them under sin.” In the “Catholic Christian Instructed,” again we read:— “Ques. What warrant have you for keeping the Sunday, preferable to the ancient Sabbath, which was the Saturday?” “Ans. We have for it the authority of the Catholic church, and apostolic tradition.” “Q. Does the Scripture anywhere command the Sunday to be kept for the Sabbath?” “A. The Scripture commands us to hear the church (Matt. 18:17; Luke 10:16), and to hold fast the traditions of the apostles. 2 Thess. 2:15. But the Scriptures do not in particular mention this change of the Sabbath.” In the “Doctrinal Catechism” we find further testimony to the same point:— “Ques. Have you any other way of proving that the church has power to institute festivals of precept?” “Ans. Had she not such power, she could not have done that in which all modern religionists agree with her—she could not have substituted the observance of Sunday, the first day of the week, for the observance of Saturday, the seventh day, a change for which there is no scriptural authority.” And finally, W. Lockhart, late B. A. of Oxford, in the Toronto (Cath.) Mirror, offered the following “challenge” to all the Protestants of Ireland; a challenge as well calculated for this latitude as that. He says:— “I do, therefore, solemnly challenge the Protestants of Ireland, to prove, by plain texts of Scripture, the questions concerning the obligation of the Christian Sabbath. 1. That Christians may work on Saturday, the old seventh day. 2. That they are bound to keep holy the first day, namely, Sunday. 3. That they are not bound to keep holy the seventh day also.” This is what the papal power claims to have done respecting the fourth commandment. Catholics plainly acknowledge that there is no scriptural authority for the change they have made, but that it rests wholly upon the authority of the church; and they claim it as a token or mark of the authority of that church; the “very act of changing the Sabbath into Sunday,” being set forth as proof of its power in this respect. For further testimony on this point, the reader is referred to a tract published at the Review Office, Battle Creek, Mich., entitled, “Who changed the Sabbath?” in which are also extracts from Catholic writers refuting the arguments usually relied upon to prove the Sunday Sabbath, and showing that its only authority is the Catholic church. “But,” says one, “I supposed that Christ changed the Sabbath.” A great many suppose so; and it is natural that they should; for they have been so taught. And while we have no words of denunciation to utter against any such for so believing, we would have them, as speedily as possible, regard it, as in reality it is, one of the most enormous of all errors. We would therefore remind such persons that, according to the prophecy, the only change ever to be made in the law of God, was to be made by the little horn of Daniel 7, and the man of sin of 2 Thess. 2; and the only change that has been made in it, is the change of the Sabbath. Now, if Christ made this change, he filled the office of the blasphemous power spoken of by both Daniel and Paul—a conclusion sufficiently hideous to drive any Christian from the view which leads thereto. But why should any one labor to prove that Christ changed the Sabbath? Whoever does this is performing a thankless task. The pope will not thank him; for if it is proved that Christ wrought this change, then the pope is robbed of his badge of authority and power. And no truly enlightened Protestant will thank him; for if he succeeds, he only shows that the papacy has not done the work which it was predicted that it should do, and so that the prophecy has failed, and the Scriptures are unreliable. The matter had better stand as the prophecy has placed it; and the claim which the pope unwittingly puts forth, had better be granted. When a person is charged with any work, and that person steps forth and confesses that he has done the work, that is usually considered sufficient to settle the matter. So, when the prophecy affirms that a certain power shall change the law of God, and that very power in due time arises, does the work foretold, and then openly claims that he has done it, what need have we of further evidence? The world should not forget that the great apostasy foretold by Paul has taken place; that the man of sin for long ages held almost a monopoly of Christian teaching in the world; that the mystery of iniquity has cast the darkness of its shadow, and the errors of its doctrines over almost all Christendom; and out of this era of error and darkness and corruption, the theology of our day has come. Would it then be anything strange if there were yet some relics of popery to be discarded ere the reformation will be complete? A. Campbell (Baptism, p. 15), speaking of the different Protestant sects says:— “All of them retain in their bosom, in their ecclesiastic organizations, worship, doctrines, and observances, various relics of popery. They are at best a reformation of popery, and only reformations in part. The doctrines and traditions of men, yet impair the power and progress of the gospel in their hands.” The nature of the change which the little horn has attempted to effect in the law of God, is worthy of notice. With true Satanic instinct he undertakes to change that commandment which of all the others is the fundamental commandment of the law, the one which makes known who the law-giver is, and contains his signature of royalty. The fourth commandment does this; no other one does. Four others, it is true, contain the word God, and three of them the word Lord, also. But who is this Lord God of whom they speak? Without the fourth commandment it is impossible to tell; for idolaters of every grade apply these terms to the multitudinous objects of their adoration. With the fourth commandment to point out the author of the decalogue, the claims of every false god are annulled at one stroke; for the God who here demands our worship is not any created being, but the One who created them all. The maker of the earth and sea, the sun and moon and all the starry host, the upholder and governor of the Universe, is the One who claims, and who, from his position, has a right to claim, our supreme regard in preference to every other object. The commandment which makes known these facts is therefore the very one we might suppose that power would undertake to change, which designed to exalt itself above God. God gave the Sabbath as a memorial of himself, a weekly reminder to the sons of men, of his work in creating the heavens and the earth, a great barrier against atheism and idolatry. It is the signature and seal of the law. This the papacy has torn from its place, and erected in its stead, on its own authority, another institution designed to serve another purpose. This change of the fourth commandment must therefore be the change to which the prophecy points; and Sunday-keeping must be the mark of the beast! Some who have long been taught to regard this institution with reverence, will perhaps start back with little less than feelings of horror at this conclusion. We have not space, nor is this perhaps the place, to enter into an extended argument on the Sabbath question, and an exposition of the origin and nature of the observance of the first day of the week. Let us submit this one proposition: If the seventh day is still the Sabbath enjoined in the fourth commandment; if the observance of the first day of the week has no foundation whatever in the Scriptures; if this observance has been brought in as a Christian institution and designedly put in place of the Sabbath of the decalogue, by that power which is symbolized by the beast, and placed there as a badge and token of its power to legislate for the church, is it not inevitably the mark of the beast? The answer must be in the affirmative. But all these hypotheses can easily be shown to be certainties. See History of the Sabbath, and other works on the subject, published at the Review Office. To these we can only refer the reader, in passing. It will be said again, Then all Sunday-keepers have the mark of the beast; then all the good of past ages, who kept this day, had the mark of the beast; then Luther, Whitefield, the Wesleys, and all who have done a good and noble work of reformation, had the mark of the beast; then all the blessings that have been poured upon the reformed churches, have been poured upon those who had the mark of the beast. We answer, No! And we are sorry to say that some professedly religious teachers, though many times corrected, persist in misrepresenting us on this point. We have never so held; we have never so taught. Our premises lead to no such conclusions. Give ear: The mark and worship of the beast are enforced by the two-horned beast. The receiving of the mark of the beast is a specific act which the two-horned beast is to cause to be done. The third message of Rev. 14, is a warning mercifully sent out in advance to prepare the people for the coming danger. There can therefore be no worship of the beast nor reception of his mark, such as is contemplated in the prophecy, till it is enforced by the two-horned beast. We have seen that intention was essential to the change which the papacy has made in the law of God, to constitute it the mark of that power. So intention is necessary in the adoption of that change to make it on the part of any individual the reception of that mark. In other words, a person must adopt the change knowing it to be the work of the beast, and receive it on the authority of that power, in opposition to the requirement of God. But how with those referred to who have kept Sunday in the past, and the majority of those who are keeping it to-day? Do they keep it as an institution of the papacy? No. Have they decided between this and the Sabbath of the Lord, understanding the claims of each? No. On what ground have they kept it, and do they keep it? They suppose they are keeping a commandment of God. Have such the mark of the beast? By no means. Their course is attributable to an error unwittingly received from the church of Rome, not to an act of worship rendered to it. But how is it to be? The church which is to be prepared for the second coming of Christ, must be entirely free from papal errors and corruptions. A reform must hence be made on the Sabbath question. The third angel proclaims the commandments of God, leading men to the true in the place of the counterfeit. The dragon is stirred, and so controls the wicked governments of the earth that all the authority of human power shall be exerted to enforce the claims of the man of sin. Then the issue is fairly before the people. On one hand they are required to keep the true Sabbath, on the other a counterfeit. For refusing to keep the true, the message denounces the unmixed wrath of God; for refusing the false, earthly governments threaten them with persecution and death. With this issue before the people, what does he do who yields to the human requirement? He virtually says to God, I know your claims but I will not yield to them. I know that the power I am required to worship is anti-Christian; but I yield to save my life. I renounce your allegiance and bow to the usurper. Such is the spirit which will actuate the hearts of beast-worshipers; a spirit which is prevented only by lack of power from overthrowing the God of the universe and annihilating his throne. Is it any wonder that Jehovah denounces against so Heaven-daring a course, the most terrible threatening that his word contains? U. S. Business Proceedings of the General Conference.
By James White; Uriah Smith
We gave last week the report of the proceedings up to the time that the paper went to press. We now complete the record to the day of final adjournment, on the 5th inst. At the eighth session, Jan. 3, at nine o’clock A. M., the committee on Tract Societies reported. Their report was accepted, and it was left with them to prepare a constitution and plan of operation for such societies, for publication. The matter of courses of instruction, for those designing to enter the ministry in the different States, was referred to the General Conference Committee. In view of the urgent calls for labor in the East and South, the question was raised whether Bro. M. E. Cornell should not be recalled from California. The matter was referred to the General Conference Committee. The matter of translating some of our works into the German language was taken up, and left in the hands of the General Conference Committee. Bro. R. J. Lawrence was advised to labor in29 the Missouri and Kansas Conference the coming year. The report from Switzerland was read, whereupon it was voted and carried, 1. That we accept it with gratitude. 2. That it be published in the REVIEW. 3. That the General Conference Committee respond to it. After a report from Bro. Bourdeau respecting the French mission, it was voted that the General Conference assume the responsibility of sustaining the Vermont Conference in supporting labor among the French Canadians. On motion, it was voted to extend to Wm. S. Ingraham, the sympathy of the Conference in his affliction, and to recommend to the Directors of the Health Institute to invite him to spend two or three months at the Institute. It was recommended that Eld. I. D. Van Horn spend two weeks in Mendon, Ohio, and that the Ohio Conference invite Bro. O. Mears to visit and labor for the churches in that Conference. It was recommended that Bro. D. M. Canright spend a considerable portion of the coming year in Minnesota. Report from Switzerland.
By James Ertzenberger
[The following is the report from Switzerland referred to in the doings of the Conference:] BELOVED BRETHREN: As I learn by letters that the General Conference will be held as early as Dec. 31, 1871, although I sent a written report Nov. 28, I feel admonished to send a second one to be handed to the Conference assembled at Battle Creek, Mich. The past year was a very trying one for all of us. A terrible storm has swept over our little flock and terribly shaken us. This was on account of the question whether Christians have something to do with magistrates. Satan troubled us very much and tried his might. But at last he was obliged to leave the camp. The matter became settled, and this in such a way and manner that we can but thank God in view of it. He is again with us and his Spirit working among us. During our trouble the work of God suffered. Myself being involved in it, thought best to cease laboring publicly. And it is a shame to us to say that there are those who have given up the holy Sabbath of the Most High. They have not yet returned. A few others took occasion to leave the church, and have not joined us since, although they have been cordially and kindly invited. Although there were those who needed reproof and correction, we deeply mourn over all this, and earnestly deplore this state of things which has existed among us. We also humble ourselves before God and before you, dear brethren, asking pardon for our wrong course. That some good has been accomplished by this great trial cannot be denied. And it even seems as if it was thus necessary for the good of all and for the cause in general. Since the matters are settled, the work moves better than before. Those who were a burden have left, and it appears that God’s leading hand was in it. Even during our trouble, the Lord raised a few new ones to keep his holy commandments. And it is a pleasure to see them going forward, fighting the good fight of faith. May the Lord help them farther. Concerning our meetings, there are two places in which are held regular meetings, Tramelan and Chaux-de-fonds. At the first place there are regular meetings, Wednesday evening for prayer, Friday evening and Sabbath afternoon for prayer and meditation. At this place also a Sabbath-school is established with about thirty pupils, guided by an able sister. At Chaux-de-fonds there is a prayer-meeting every Tuesday evening. Friday evening and Sabbath afternoon, prayer and meditation. In both of these places sometimes preaching. The meetings are directed by the local minister, a deacon, or brother who is able to do it. It is desired that all who can, attend them regularly. Those who are a distance off write sometimes. There are also strangers who come in to attend these meetings. Sometimes we have very good meetings, and the Spirit of God is to be felt. Yes, we must say, the Lord is again with us. Blessed be his holy name. Each member for himself tries to win others for the truth we have, and to lead souls to Christ according to his personal ability. Those who are scattered try to keep the Sabbath alone. Sometimes some of them are visited by the brethren to encourage and admonish. Ministerial labor was performed by myself last winter until spring, and this fall until now. On account of our difficulties I ceased for a time to speak publicly. Since the 17th of November, I have been at this place to give a course of lectures on the present truth, and in the meantime in a town four miles from here. Speak at each place twice weekly. The number of listeners is from eighty to one hundred and ten. The attention is better than at the first, and the interest increases. May God bless my feeble labors. May God’s truth take hold of the hearts of men. May I myself be guided by the Holy Spirit, and be faithful in all things. And while you are assembled to consider the interests of the work of God, remember us and the work in Europe. May your actions and doings be to God’s honor and glory. May he himself preside over your meetings. Be assured, dear brethren, we love you, we are united with you by the bands of Christian love and the holy truths we hold. We feel thankful to God for the light he has given us, and grateful to you for your help and assistance. May God greatly reward you! The cause is but one. From Switzerland to Maine, and from Maine to California, we all are members of one body. Let us unite more closely together. Let us pray one for another. The time is short. Jesus will come. May God’s work be accomplished in all our hearts, and we be ready at his appearing to unite in his kingdom to be separated no more. May the Lord help. Although separated by the ocean, we unite our prayers with yours each Sabbath, and it will be done especially during the General Conference. And as I know many of you personally, accept my best greetings and wishes. May we be faithful in the great work which is intrusted to us. And should we meet no more here, may we meet on the evergreen shores! I also am charged to send our Christian love to you, dear brethren, and to assure you of our sincere desire to do right. STANDING OF THE SWISS MISSION.
Since our difficulties were settled, a new era has begun for us, and for the work here in general. Although we are but few, at our last Conference not less than $1000 in gold were pledged to get tracts and to circulate them. This was done Nov. 5, 1871. Already there are three tracts in the hands of the printer. May the Lord speed his work. The standing of Sabbath-keepers is as follows:
Those who have given up, 6.
Those who have embraced the truth, 6.
Members of the church, 43.
Amount of Systematic Benevolence, in gold, $120.
Others who are observing the Sabbath but not members of the church, 19.
Whole number of Sabbath-keepers, 62. In behalf of the brethren in Switzerland.