Review and Herald, Vol. 49, No. 2. (1/11/1877)

Review and Herald

Jan 11, 1877

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Jan 11, 1877

IS EDUCATION A DUTY?

By George Ide Butler

BY ELD. G. L. BUTLER.

Education is a process of discipline and instruction by which the mind is prepared to act efficiently. It may vary, of course, to all degrees; but a good education will result in giving the person enjoying its benefits that condition of efficiency of which his mind is capable. Strength of mind, and surrounding circumstances, vary with different individuals, and of course affect results. But, nevertheless, the general principle holds good, that other things being equal, he who has the benefits of education will succeed best. Ignorance and lack of discipline never helped any one in the race of life.

It is a universal law of nature, that exercise gives strength. For the mind to act effectually, it must be exercised and disciplined. The school is not the only place where this can be done, but it is by far the best, when proper safeguards can be thrown around it. The great field of knowledge covered by our school-books, the favorable circumstances for receiving instruction in the realms of science from teachers of experience, and the constant friction of daily intercourse of mind with mind among those bent upon gaining useful knowledge, which often creates a generous emulation to succeed, among those who would otherwise be dull, render the school the place above all others, where the most favorable conditions exist for combining mental discipline and instruction.

Much is truly said in our day concerning the duty of preserving our physical strength, caring for the health of our bodies, and living temperately, to preserve their powers in the best condition. If this be important, how much more so is the training and condition of the mind? Indeed, the great reason why the body should receive such care is, that through it the mind may be favorably affected. The mind is the noblest part of man. It is that which allies him to God, distinguishes him from the brute, elevates him to companionship with angels, gives him a hope of immortality, and makes him capable of all that is worthy of regard.

I do not claim that the school is the sole factor in educating the mind. Family training and associations have a great influence. A life of constant improvement after the mature years are reached is also to be considered. But a good education in school is also a great assistance, a most important element. The men who have moved the world have been educated men, not always in the sense of a thorough acquaintance with all the intricacies and technicalities of scientific lore, but the mind, in some way, has become stored with facts and disciplined by exercise. Moses was learned in all the knowledge of the wise Egyptians, the wisest nation of his time. God provided for his being thus taught. Why, unless he thought education important?

Paul sat at the feet of the wisest teachers of his time. He was a learned man. The groundwork of the Christian system was to be laid. Its doctrines were to be drawn out for the consideration of a world. Its principles were to be clearly defined. The arguments of our faith were to be prepared for generations yet unborn. The ardent Peter was not to do this. The “sons of thunder” were not selected, though these had been with Christ himself as special companions; but an educated man was smitten with physical blindness, that his mind might be opened to the great truths of the gospel. What meant that supernatural display of omnipotent power on the road to Damascus, such as was never seen in another instance, if not to show God’s appreciation of education and learning united with strong natural powers of mind? Other disciples, as well as Paul, were true to Christ, others died for him; but he had use for an educated man.

Luther, Melancthon, Zwingle, and Calvin, were educated men. Wesley, Clarke, and the leading men in the great Methodist reformation, were educated men. And it is not claiming too much to say that all those who have had great influence in forming the status of religious opinion in all the past, have been those who have received in some way a fair education. In saying this, we readily admit that there is a field of usefulness for those to labor in who have been deprived of the advantages of education, and yet have the cause of God at heart; but we doubt very much if any will be really useful who despise education. Their ideas will be too narrow ever to accomplish real good. Their influence will oftener count on the wrong side than the right. But there are honest, noble-hearted men who were deprived of early advantages, who can do real good, and accomplish much for the benefit of their fellow-men; yet these will regret their early disadvantages, and do what they can to make up for their lack of school privileges. And these very ones will be free to admit that they find many places in their experience where their usefulness is greatly crippled for the lack of education.

What has been proven true in the experience of all the past is fully verified in our own history as a people. I need not call names, but will simply inquire, Who have been most useful in the building up of this cause? Have not those that have exercised the leading influence among our ministers been the men who have obtained a fair education, either by reading or study? This is most certainly true. Education is important for every condition of life. It matters not what business a person follows, discipline of mind, and acquired knowledge, will enable him to succeed better in it than otherwise, because these enable him to think better. They strengthen the mind, give it a larger range, and enable him to investigate subjects more thoroughly. He is thus better able to discover hidden causes of danger, and avoid mistakes. Many a genius has been lost to the world for lack of proper education, and many a person of ordinary capacity has filled an important position of usefulness because of its benefits.

If this be true in the general business of life, how vastly more important with those who preach the gospel, and influence people to engage in God’s service. Here is a field for the highest power of the human mind, for the clearest thought, for the most convincing logic.

There is great truth in the remark, “Ministers ought to know everything.” People dislike to be taught by those whom they esteem ignorant. They will not be influenced by such. This is an age of knowledge; and when men go about as teachers, they ought not to be ignoramuses. How preposterous for a man to stand in the public desk as a teacher of mighty truths, who cannot read, write, and speak the English language properly! It is an insult to the understanding of his hearers. There is no need of it if a person will use the advantages so lavishly thrown on every side of him.

A minister in this cause will be thrown into the society of all classes of men. Some of these are interested in one thing, and some in another. To form, readily, an acquaintance with these, some knowledge of those subjects which interest them is, to say the least, very convenient. In due time the truth can be introduced, and step by step they can be led into it; while, if they had found the teacher ignorant, they would not have cared for his acquaintance.

A person lacking in mental training and knowledge will fail to reach the very class who might be most useful in doing good among us, viz., the intelligent and refined. Though the souls of these may be no more valuable, yet they certainly have ability to do far greater good after coming into the truth. Thousands of vacancies exist where such can step in and do a good work.

May God preserve us as a people from the blighting idea that ignorance is excusable, and education unnecessary. While we have not the time to go through all the technicalities of scientific training, and cannot spend years in reading all the dead languages, yet our young people should not be satisfied short of from one to three years’ hard study after their common school term is over. They will never regret this as long as they live, but probably will regret that they could not have devoted more time to study. I have never seen the man who was sorry for what education he had obtained, while many greatly regret that they have not obtained more.

Hundreds of our people are asleep to the importance of giving their children proper mental training. They teach them to value the almighty dollar. They show them by constant example the principles of saving and accumulating till their minds become narrowed down to the worship of mammon. They did not possess educational privileges in their youth, and are blinded as to their value. They think they cannot afford the expense. But money laid out for an education is better than notes drawing a hundred per cent. interest. It brings better returns. It pays even in dollars and cents, for the person possessing it stands a far better chance to secure property than otherwise. His mind is sharper, there are more avenues open to him in the world’s great conflict; and when losses come by fire or flood, failure or theft, here is something which clings to him as long as life lasts. This investment needs no insurance at Lloyd’s. It is as secure as anything can be in this world. It pays, not only in this respect, but it makes life sweeter, enlarges the radius of our enjoyments, brings mental pleasure, and extends the field of our usefulness.

Parents and guardians should awake to this subject. Here is one good object to labor for, in benefiting their children, something of permanent value. And I would say to our young men and women who have become of age, Secure a good education. Put off early marriages; labor to this end. You can secure a reasonable degree of schooling even if you are poor. Thousands of our most eminent men have done this, and secured a valuable experience in doing it, becoming self-reliant and energetic. Such learn the true value of education. If this is a worthy object because of its temporal importance, of how much greater value when the motive is to proclaim the truth of God, and save precious souls from death! Work out for a few months, and use the proceeds in going to school. You will then be apt to realize the value of your money, because you will know what it costs. You will never regret this in after years.

May God prosper the cause of true education, and greatly bless our school.

THE COMMANDMENTS,—PART 1.

By A. C. Spicer

The Two Covenants.—Continued.

IV. It remains now to notice more fully what God asked of Abraham as a condition upon which those covenant promises were made. “Walk before me, and be thou perfect,” is the brief record of the requirement of God. As already noticed, that statement, in subsequent scriptures, is expressed as follows: “Obey my voice”; “Keep the way of the Lord, to do justice and judgment.” And God gave as a reason why he covenanted with Abraham, “Because Abraham obeyed my voice and kept my charge, my commandments, my statutes, and my laws.” So, also, when God proposed to renew that covenant with the Israelites before Mt. Sinai, he said, “Now, therefore, if ye will obey my voice, indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people; for all the earth is mine; and ye shall be unto me a kingdom of priests and an holy nation.”

These statements conclusively show that the covenant promises of God to his people, both temporal and eternal, were conditioned upon their obedience to him. This fact is clearly discernible from the following scriptures wherein the people are subsequently re-enjoined to remember their covenant obligations, or admonished for not remembering them, &c. In short, this fact appears more or less definitely set forth in nearly all subsequent scriptures wherein this covenant of grace is spoken of. For instance, see Lev. 30th and 31st chapters, especially the 31st. “Ye shall keep my Sabbaths and reverence my sanctuary: I am the Lord. If ye walk in my statutes and keep my commandments, and do them; then will I give you,” &c., enumerating some of the promised blessings. “And I will walk among you and will be your God, and ye shall be my people.” Verse 12. “But if ye will not hearken unto me, and will not do all these commandments; and if ye shall despise my statutes, or if your soul abhor my judgments, so that ye will not do all my commandments, but that ye break my covenant: I also will do this unto you,” &c. Verses 14, 15, 16, &c. See also Deut. 29 and 31.

But this is most clearly seen in those scriptures where for convenience, or for the purpose of emphasizing this very fact, by a figure of speech (called in Rhetoric metonymy, which consists in a change of terms, putting the effect for the cause or the cause for the effect, &c.) the law, the keeping of which was the object for which the covenant was made, is put for the covenant itself. In Deut. 4:13; 9:9–11, it is perhaps most fully and definitely expressed: “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.” It appears absolutely certain that the direct object or purpose God had in view in covenanting with his people was to secure honor and obedience to his commandments, and that the covenant promises were all conditioned upon such honor and obedience. It appears everywhere, also, where those covenant promises are repeated to God’s people, that

it is done to encourage to such obedience. Other objects appear ’tis true; as, honor to God and his authority, the temporal welfare of his children, their redemption from sin, and their eternal welfare. But these objects are to be secured through obedience to just authority and a holy life, and through this means alone.

But let not the mistake be made of confounding the law with the covenant. As observed in the introduction, a covenant is a mutual agreement or contract for mutual and reciprocal advantages, what a law cannot be. Law is not of the nature or character of a covenant. Law commands. A covenant solicits, importunes, invites. By law, obedience to just authority is commanded by the law-giver, and a penalty pronounced for disobedience. In a covenant, mutual agreement and co-operation are solicited and voluntarily responded to when mutual promises are made. The moral law of ten commandments simply commands obedience to just authority, pronouncing its penalties for disobedience. As spoken from Mt. Sinai by God, it was subsequently termed “his covenant,” and the tablets upon which it was engraven were called the “tables of the covenant,” and the ark in which they were deposited was termed “the ark of the covenant,” or they were respectively called “the testimony,” and “the ark of the testimony,” for convenience of speaking, for brevity, and to emphasize the fact that obedience to his law was the direct object of the covenant. Nevertheless, the covenant in respect to that moral law was a very different and distinct thing. As confirmed to Israel just before the formal rehearsal of the law from Mt. Sinai, it is expressed in these brief, but comprehensive, words:—

1. God’s soliciting proposal: “Now therefore, if ye will obey my voice indeed, and keep my covenant.”

2. God’s encouraging promises: “Then ye shall be a peculiar treasure unto me above all people; and ye shall be unto me a kingdom of priests, and an holy nation.”

3. The responsive promise of the people: “All that the Lord hath spoken will we do.” Ex. 19:5, 8.

Again, though “the book of the law” written by Moses (Ex. 24:4; Deut. 31:24, 26) is termed “the book of the covenant,” yet the covenant of the people to keep that law was a separate and distinct thing from the law itself. The belief is induced by the language of Ex. 24:3–8, the attendant circumstances, and the language of subsequent texts (as Deut. 29:1), that God commanded Moses to enter into a special covenant with the people to induce obedience to the special and temporary statutes written in the book of the law by Moses, as he commanded him to make a covenant with them subsequently in the land of Moab in respect to the same things, viz., “All the words of this law that are written in this book,” (Deut. 28:53), which subsequent covenant seems to have been but a repetition of the same special covenant and of the same limited, temporary, and special character. It is said that after those statutes were written in the book, and special preparation had been made for a formal entering upon such covenant and a confirmation thereof, “Moses took the book of the covenant and read in the audience of all the people;” and verse 3 affirms that he “told the people all the words of the Lord, and all the judgments.” The soliciting requirements of God are not stated, nor are the encouraging promises; but the responsive promise of the people is emphatic: “All that the Lord hath spoken will we do, and be obedient.” Then the covenant was confirmed by the sprinkling of blood.

Thus it is apparent from every point of view that neither did the moral law form any part of the Abrahamic covenant of grace, nor did “the book of the law” constitute any part of the temporary covenant of Horeb, any more than the constitution and laws of the United States, which a foreigner covenants to honor and to keep when he takes the oath of allegiance, forms a part of that contract then agreed to. The naturalized citizen may break his covenant, violate his oath, and forfeit all the protection and blessings promised and implied on the part of the government; yet our constitution and laws remain unimpaired, and the sanctioning penalties thereof will be visited upon such offending citizen without asking his consent. The covenant was broken; but the law remained firm.

God, then, asked of Abraham and of his people that they should yield willing, cheerful, and implicit obedience to all his commandments and laws, and to maintain a godly walk and a holy life. It was not outward compliance alone, nor yet simply legal conformity, that God required, but heart sanctification. With great anxiety, much painstaking, and frequent repetitions, God appealed to the hearts of his people to love and be obedient to him for their own good.

As set forth in a former article when treating upon the subject of circumcision, what God required was confession of sins, repentance therefor, humiliation of heart, mortification and subjugation of the flesh, subjection of the will, appetite, and passions, and the chastening of the same; a “crucifying of the flesh with the affections and lusts”; “a putting off the old man” of sin with his evil deeds, and “putting on the new man, renewed after the image of him that created him”; and hence the exercise of faith unto obedience, “obedience unto righteousness,” and “righteousness unto holiness,” or “the sanctification of the spirit unto obedience and sprinkling of the blood of Jesus Christ” to the “purging of the conscience from dead works, to serve the living God.” “Ye shall sanctify yourselves, and ye shall be holy, for I am holy”; “and ye shall keep my statutes and do them,” is the sum and substance of God’s uniform and invariable requirements. Or in the language of Moses (Deut. 10:12, 13), “And now, Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all his ways, and to love him, and to serve the Lord thy God with all thy heart and with all thy soul; and to keep the commandments of the Lord, and his statutes, which I command thee this day for thy good.” Chapter 6:5, 6: “And these words [the commandments on the tables of stone, and the statutes and judgments contained in the ‘book of the law,’ which had just been repeated to them] . . . shall be in thine heart. And thou shalt teach them diligently to thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up,” &c. It was highly important to the covenanter to understand fully the requirements of God upon his people. Let the whole of Leviticus and Deuteronomy, but especially chapter 26 of Lev. and chapters 4, 5, 6, 10, 11, 28, 29, 30 and 31 of Deut., be read with care, and a more enlightened and correct idea of God’s conditions and requirements may be obtained, as, also, a safer foundation for Christian hope and trust.

Those conditions and requirements were of very solemn import. Man had departed from allegiance to his God. They required his return. Man had allowed his appetite and passions to overrule his better judgment and discretion. They required him to “subject the body and keep it under;” commanding those to be subservient to reason and religion. Man had become estranged from affection for God and from the predominant love of the innocent, pure, beautiful and true. They required of him such a change of nature that he could love his God supremely. In short, man had become a sinner, and by sinful indulgences his whole nature had become perverted and corrupted, and tended only to death. Those conditioning requirements demanded an entire renovation and change of inward sympathies, affections, desires and purposes, and a corresponding change in the outward life, unto obedience and true holiness. Religion then was no mere ephemeral sentiment, or superficial sympathy.

If, indeed, as is believed, the promises under the new covenant are based upon the same conditions, and the same requirements of God are laid upon us, then to be a covenanter with God now implies promises of grave and solemn import, and obligations of supreme interest to every professor of the religion of Jesus Christ.

A. C. SPICER.

EVENING TEARS AND MORNING SONGS.

By Frances Ridley Havergal

“Weeping may endure in the evening, but singing cometh in the morning.” Marginal reading of Ps. 30:5.

In the evening there is weeping, Lengthening shadows, falling sight, Silent darkness, slowly creeping Over all things dear and bright.

In the evening there is weeping, Lasting all the twilight through; Phantom shadows never sleeping, Wakening slumbers of the true.

In the morning cometh singing, Cometh joy, and cometh sight, When the sun ariseth, bringing Healing on his wings of light.

In the morning cometh singing, Songs that ne’er in silence end; Angel minstrels ever bringing Praises new with thine to blend.

Are the twilight shadows casting Heavy glooms upon thy heart? Soon in radiance everlasting Night forever shall depart.

Art thou weeping, sad and lonely, *Through the evening of thy days? All thy sighing shall be only Prelude of more perfect praise.

Darkest hour is nearest dawning, Solemn herald of the day; Singing cometh in the morning, God shall wipe all tears away.

F. R. HAVERGAL, in Christian Weekly.

CHARACTER OF FREE MASONRY.—NO. 2.

By S. A. Gilley

Not only is the antichristian character of Masonry shown by the studied omission of the name of Christ from its prayers and Scripture readings, but further by the fact that, rejecting him and his plan of salvation, it teaches that men are saved by works.

While Heaven is constantly promised to all who faithfully perform their Masonic duties, no other qualification is taught as necessary. As Christians, we avow our belief that the practice of virtue, though demanded of the world, is not, apart from faith in Christ, the means of salvation. Could we keep our personal virtue up to the Bible standard, even then we should have need of “a Saviour, which is Christ the Lord.” Masonry is antichristian in the partial and limited virtue it enjoins, as well as in the dependence placed upon its practice.

Any outside observer may see that the Lodge does not regard in its obligations any person or persons beyond its own membership. Is charity taught in Masonry? It is only to be bestowed on a brother, or a brother’s wife, widow, or orphans. Masons in their Masonic character have never been known to teach or practice the universal charity of the gospel. If we regard Masonry as a charitable institution, where are its “Homes,” its “Hospitals,” and “Asylums”? where its schools or other beneficent gifts to the world? Echo answers, Where? Excluding from its fold all who are likely to become objects of charity, it dispenses its bounty only to its faithful, paying adherents, after the manner of a fourth rate insurance company. After investigation, any one will see that thus partial, limited, and selfish is every virtue inculcated in the Lodge. A breach of Christian virtue on any or every point is not a breach of Masonic virtue, unless a Mason or his family is made to suffer by it.

Again, Masonry is antichristian because it is founded on falsehood. Denying Christ, it still claims his “forerunner” and “beloved disciple” for its patron saints; it declares King Solomon to have been the first Grand Master, while “holy men of old” were its devoted members. According to Masonic tradition the temple at Jerusalem was built by Masons from plans drawn out on the “Trestle Board” by Hiram Abiff, a Master Mason, and son of a Tyrian widow; while according to Bible history, it was built by workmen employed by Solomon, from plans divinely given to David, and by him to his son. (See 1 Chron. 28:12.) Such are the false claims to antiquity made by the Lodge, when the truth is well established that Free Masonry had its origin in Apple Tree Tavern, London, in 1717. In the Illinois Grand Lodge report for 1874, these claims to great age are admitted to be false; for on page 63 of said report, we read, “The third degree was not manufactured until about the year 1721;” yet in the face of this admission, every Lodge still teaches its dupes, both in and out of the order, the same untruths.

We have proceeded thus far in our examination of the character of Masonry without referring the reader to any source for information that does not lie open to the world; the evils we have noticed are those that may be seen by any one from outside the order. In our next we invite your attention while we press through the door, and examine the inside work and the greater evils that are there found.

S. A. Gilley.

THE LAST DAYS.

By C. H. Bliss

The last days are described as “perilous times:” when “some shall depart from the faith,” because that Satan works with all power and signs and lying wonders;” when evil spirits have such power, “that, if it were possible, they shall deceive the very elect.”

The last days are also compared to the “days of Noah,” and the “days of Lot,” when God declared that the wickedness of man was so great in the earth “that every imagination of the thoughts of his heart was only evil continually; and when “they were wicked and sinners before the Lord exceedingly.”

From the above testimony we are forced to believe that the people of the last generation are very wicked. But many are at a loss to harmonize this with the thought that we are now living in the last generation. It cannot be denied, that the world has improved in many respects, especially in knowledge. “And knowledge shall be increased.” But has there been a corresponding increase of godliness? Knowledge does not of necessity produce morality; the two are not always concomitant; yet knowledge does increase our responsibility; and we are responsible according to our ability.

The servant who has ten talents and improves only five is equally guilty with him who has two and improves only one. This principle is very plainly taught by Christ, in contrasting the guilt of Capernaum with that of Sodom. Speaking of Capernaum, he says, “For if the mighty works which have been done in thee, had been done in Sodom, it would have remained until this day.” “But I say unto you that it shall be more tolerable for the land of Sodom, in the day of Judgment, than for thee.”

There is no evidence that the inhabitants of Capernaum were guilty of so gross crimes as the Sodomites, yet they were the greater sinners. Christ often taught in their synagogue, and wrought mighty works there. It was called “his own city.” Thus they sinned against light and known duty, by not repenting, and embracing Christ. Sodom did not enjoy this light, consequently her guilt was less. So with the men of the last generation. They have more light than those of former ages; and although they may not, as a whole, commit such abhorrent crimes as the Antediluvians or the Sodomites, yet they may be accounted greater sinners; as the degree of guilt is determined by the degree of light or knowledge. “For unto whomsoever much is given, of him shall much be required.”

C. H. BLISS.

Henry, Ill., Oct. 30, 1876.

PUT AWAY CHILDISH THINGS.

By M. E. Steward

I have known many of all ages, who were never, in many things, anything more than children. Their plans were for self-advancement and enjoyment, just as a little child seeks continually to please itself. Let anything cross the wills or plans of such, and how foolishly they will act! They forget their manhood and make themselves verily like little boys and girls in their pettishness and want of self-control. Not seldom, scenes occur even in families of those professing to be like Jesus, which are sufficient to make one blush for shame.

Such forfeit, not only the esteem of beholders, but all self-respect. They lose the inward consciousness of moral integrity, which ever stamps itself on the outward bearing and commands respect anywhere. How sad! thus recklessly to give one's self into the hands of these hateful and hating beings who throw a pall of darkness over the house, while heavenly angels, we are told, gather their pure robes around them and flee from the place! Precious spirits of love, with power to help, are driven away by wicked childishness, and mortal enemies given possession! Oh! shame! Shall any who profess to look for the near return of their Saviour be guilty of such folly?

In malice (1 Cor. 14:20) we may be children; but Paul says (1 Cor. 13:11), “When I became a man, I put away childish things.” Let us get more of the spirit of Christ, and we shall find in that the manhood of Paul. It is not a thing to be worn or left off at pleasure, as some mistake, who become affected in their false dignity. It is inseparable from the right motives and conduct of the true child of God. It is entirely consistent

with real meekness. Jesus had it pre-eminently. While he won the confidence and love of the honest in heart, whether high or low, the manliness of his strict integrity and virtue commanded the respect and admiration of all. Oh! that we might show his character so written in ours that we could truly be living “epistles, known and read of all men.”

M. E. STEWARD.

SABBATH MORNING REASONING.

By A. S. Hutchins

It was a very cold and stormy December morning. The wheeling was bad, and the meeting some miles from the home of a brother in feeble health. He verily thought at first, I will stay at home; it can not be duty for me to go to meeting to-day.

Right here his mind was refreshed with the thought, I drew wood all day yesterday; and then he reasoned, If I can work hard on sixth-day, with no better health than I have on the Sabbath, and with the weather equally severe, why can I not go to meeting on the Sabbath day? He came, and he was not sorry.

Is it not possible, yea quite certain, that some brethren would stay away from meeting less than they do if they would reason a little more accurately Sabbath mornings, and remember the injunction of the apostle, Heb. 10: 25? A. S. HUTCHINS.

REFLECTIONS

By John G. Matteson

WHEN we have troubles and difficulties, we have the best chance, by the grace of God, to find out what there is in our own hearts. Therefore the Lord often leads us through the wilderness of disappointments, as he led ancient Israel, that we may humble ourselves before him, and be better fitted to work in his vineyard.

It is not so difficult for a Christian to resist the temptation to sin, when he can say, I have never had anything to do with that sin since I commenced to serve the Lord. But if it be a sin to which he has often yielded, then he needs to watch carefully lest he fall, and to flee to Him who alone can give the victory,—our dear Lord and Saviour.

It is well to think before we speak, that our conversation may be without offense. It is also well to consider what we really stand most in need of before we pray, remembering that we are about to address the great Majesty of Heaven and earth.

JOHN G. MATTESON.

WHAT SHALL BE DONE IN NEW YORK?

By B. L. Whitney

As we have taken time during the past few days to consider the wants of the cause in this State and lay plans for the winter campaign, this question has been repeated again and again.

I will try briefly to suggest some things, which I think can and ought to be done.

1. There should be more interest taken in the general work of the Tract and Missionary Society. Our last quarterly report shows less labor done during the past quarter than for the same period during any year since the Society was organized.

Brethren, this ought not so to be. There are causes, to be sure, that have helped to bring about these results. The times are hard, and the brethren feel as though they could not spend as much time as heretofore, there has been less effort made in holding general meetings, &c.; but now we have reached the best season of the year for missionary work, and we must reverse all these things, and take hold of the work in earnest. I believe we have every indication that the Lord is willing to work for us and with us, and he will surely hold us responsible if we are not ready to do our part.

There has been a remarkable interest in this city during the past season, such as has been seen in but a few instances in the history of this message; and when I see what has been accomplished, I feel as though we have, as a Conference, great reasons to be thankful to God for what he has wrought for us—that we should be encouraged thereby, and should show our gratitude by taking hold of the work with new zeal.

We are also to be favored with the labors of Bro. Cartwright for the winter, and I trust our brethren will show their appreciation of this by making a special effort to attend the meetings he will hold in the different parts of the State.

We hope he may be able to visit all our churches before spring; and I know he can and will help us if we on our part make the necessary effort to avail ourselves of his labors. But I wish to speak more particularly of some things that should be done by the Tract Society.

2. A special effort should be made for the SIGNS. For various reasons this subject did not receive the attention it should at our quarterly meeting, and we wish particularly to call the attention of the brethren to it here. We ask our directors to lay their plans for a thorough canvass for the SIGNS. I am sure New York will not be satisfied with anything less than her full share of the winter’s work in this direction. Our proportion of 10,000 new subscribers is only about one subscriber to a member. Is there a member of the Society who could not with a little effort obtain at least one subscriber for the SIGNS during the month of January? We ask every member of the Society to consider it his duty to obtain one subscriber for the SIGNS during January.

3. The REFORMER must not be neglected. The regular canvassers will not interfere with the regular work of the Society, as there is plenty of room for all to work. Any individual who does not understand the terms on which premiums are given can obtain the necessary information from the director of his district.

Brethren, shall we take hold of this work with new energy and with the determination to make a success of it? We may see the largest winter’s work we have ever done, if we will set ourselves about it. The times are hard, and many of our brethren are out of employment. There is a rich chance for them to go to work for the Lord, for there certainly was never more need of laborers than now. The pay is sure, and there is no reduction in the wages either. What excuse shall we have if we are found idle?

I hope to visit each district during the present quarter, commencing in No. 1, Jan. 6 and 7. The week following I shall be in Dist. No. 11, and the week after that, in No. 10. I am anxious to meet the brethren generally in these districts. More hereafter.

B. L. WHITNEY.

[NOTE.—Bro. Whitney wished this to appear last week, but it came to hand a day too late. C. W. S.]

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