Your ShelfYour Projects

Review and Herald, Vol. 39, No. 16.

QUESTIONINGS
Earlier text: Love without Dissimulation, and Faith Unfeigned

Sectarian Pilfering.

The Catholics of New York City, in the years 1869, 1870, and 1871, received, as a gratuity from the county and city treasury, the round sum of $1,396,388.51, to be used for the support of private educational and charitable institutions, gotten up and managed by Catholics, and devoted to the inculcation of their peculiar religious tenets. All the other religious sects put together received, during the same period, $329,313.64, of which $56,956.74 went to Protestant Episcopal institutions. The aggregate thus taken out of the county and city treasury was $1,725,702.15, of which the Catholics made sure of the lion’s share. Every dollar of this money was raised by taxation, indiscriminately levied upon the people in proportion to the assessed valuation of their property. This taxation was by the authority of law, armed with the power of enforcement.
In addition to this large gift of the public money, especially to a single sect, the Catholics of New York have, in the course of the last twenty years, received from the city, in land grants and leases on nominal rent, the huge sum of $3,500,000; which, being added to the gratuity above mentioned, swells the total to $4,896,388.51. This presents an aggregate of nearly five millions of dollars of public money and property which have been given away by the city authorities to further the ends and purposes of Catholicism. The amount received by all the other religious sects of the city is comparatively a small sum, though the principle involved in both cases is precisely the same.
These facts, which we gather from a recent report of the Standing Committee on Political Reform of the Union League Club of New York City, ought not to be dismissed with a mere glance, or repeated to the end of time. They are startling and astounding facts. Their proper title is sectarian pilfering. We should not object to the use of the word stealing or robbery. The city authorities, who are the custodians of the public property and the disbursers of the
public money raised by taxation, holding this property and money in trust for the legitimate objects of political government, have seen fit to bestow on a single sect in a single city nearly five millions of dollars within the last twenty years; thus diverting this enormous sum from its political and civil purposes, and giving it away for sectarian ends and uses. Nineteen-twentieths of it came from Protestants, and non-church members, since Catholics, by reason of their general poverty, pay but a small fraction of the taxes. The non-Catholic taxpayers have, therefore, been compelled to contribute the greater proportion of this large amount to the support of a religious system in which they do not believe, and against which they earnestly protest.
If this is not in the city of New York a practical union between church and State, then we do not see how such a union can ever be accomplished. The political government of the city has first levied a tax upon the people; and then taken a portion of the proceeds and presented it as a gratuity to the Catholics, in aid of their sectarian institutions. We speak of the Catholics particularly since they have been the great sharers in this bounty. It is not surprising that they are so generally Democratic in their political affinities, when they have been so liberally fed by the Democracy. They have found that it will ecclesiastically pay to be Democrats. The Romish priesthood have had the sagacity to perceive this plain New York fact. The alliance between Catholicism and Democracy—the one seeking ecclesiastical and the other seeking political ends—may not have taken the form of a written covenant; yet it has had the reality of a mutual understanding. The game, “You tickle me and I’ll tickle you,” is upon the very face of the political and Catholic history of New York City.
So long, moreover, as the political power of the city is in the hands of the Democracy, with a legal permit to use it in the special interest of Catholicism, this game is likely to be continued. It is an old game, which has been played for at least a quarter of a century; and the parties thereto have become thoroughly versed in its secrets. The fact that this outrage has been committed under the sanction of law does not in the slightest degree relieve its moral and political enormity. The case would not be a whit better or worse if the same thing had been done for the benefit of Mormons, or to propagate the faith of those who glory in being the disciples of Thomas Paine. Infidels have as much right to the public money to foot the bills of their creed as Catholics or Episcopalians have for a similar purpose. No such right exists in respect to any of the sects. We protest against the whole thing as downright robbery perpetrated upon the taxpayers, as a flagrant contradiction of the elementary axioms of this government, and as a gross diversion of public funds from the only use which justifies taxation at all. It makes the support of religion compulsory.
There is a remedy for this evil, and it ought to be properly applied. The power thus to steal the public money ought to be wholly withdrawn from those who enact and administer the laws. The charter of New York City ought to contain a stringent denial of any such power; and then the Constitution of the State should make the denial general. The people throughout the whole country ought to take up the question, and, by amending the Constitution of the United States, make a clean sweep of this whole system from top to bottom. Not a root or fiber of it should be left to grow in American soil. The time has come for a kind of action that will teach all religious sects to be content with the rights and protection of citizenship, and not ask or expect the State to contribute a dollar for their support. This is the true ground to be taken, and there should be no delay in taking it. This ground will effect an entire separation between church and State, and remit the support of religion wholly to the voluntary contributions of the sects that represent it. It will impose upon no one the injustice of being compelled to pay for a religion in which he does not believe. It will set at rest the Catholic clamor about a division of the school funds. We call upon the American people, as citizens, one and all, to rise in their might, and put an effectual and final stop to this whole business of pilfering the public money to promote the ends of sectarian religionists.—N. Y. Independent.

Why Do not our Opponents Unite on Common Ground in Opposing us on the Sabbath?

By D. T. Bourdeau

Our answer is, because they are on the wrong side of the question. Truth is a unit; and those who hold to it can present a united front to the world; while error is divided against itself, and those who defend it and oppose the truth must follow a zigzag course, and contradict each other.
This has recently been made apparent in opposition to our views on the Sabbath, by the Disciples and Baptists in this place. They were agreed to put down the truth, but used very different arguments in their efforts. The Disciples believe that the ten commandments were abolished at the cross; while the Baptists maintain that they are unrepealed, but that the ceremonial law was then abolished. Last Sunday night, Eld. Hicks, a Baptist, made the following forcible remarks on the moral law: “The moral law is as binding on devils as on the angel Gabriel. We do not believe in a new, easier law under the gospel. The moral law remains in force, but the ceremonial was abolished.”
From these remarks, we would naturally infer that the Elder must indorse the Sabbath. But no; he evaded its force by stating, 1. That “Christ met the demands of the law. We should receive the remedy. There is virtue in his blood.” 2. That he “believed in the doctrine of final perseverance of the saints, which does not depend upon works.” 3. That he “did not believe in changing, unless it was for others to change from other churches to the Baptist church, which was the only church of Christ; and that the best way to have new doctrines die out, was to let them alone; that Kentuckians were easily imposed upon.”
Answer, 1. True; Christ met the demands of the law; but did his doing this release us from obeying it? Nay, verily. Christ met the demands of the law by keeping it perfectly as our example, and by dying to meet its penalty for us, and heal us of our sins, provided that we cease from transgressing it, and believe on him for pardon.
2. If the doctrine of final perseverance lays aside good works, it may safely be branded as spurious. For, 1. Christians are created unto good works, Eph. 2:10. 2. Even faith without works is dead, and a dead faith cannot save us. James 2:26. 3. To the seven churches covering the entire period of the Christian church, Christ says, “I know thy works.” Rev. 2:3; 4. And finally, all are to be judged and rewarded according to their works. Rev. 20:12; 22:12. But angels in glory, and our first parents in paradise fell; and many good men and women have fallen since; and we are commanded to take heed lest we fall; and there is even danger of falling away, when we have been “once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, and have tasted the powers of the world to come.” Heb. 6:4. 3. It is better to change ten times a day from error to truth than to retain error. Our motto is: Advance in the light. Let us bring forth from the treasury of God's word things “new” as well as old, and conform to them in our lives. Truth courts investigation, and will not die if let alone. It will be found our accuser in the day of Judgment, if we neglect it here. Kentuckians can understand the truth, and many would receive it, if the preachers would let them. And woe to those preachers who knowingly oppose the truth, and retard the work of reform as the priests did in the days of Christ, and in the days of the prophets. God does not change. If a well-meaning Peter could advise the Saviour to avoid the way of the cross—not to go to Jerusalem to suffer and die, Matt. 16:22–26—is it a strange thing that preachers now-a-days should imbibe the same spirit and pursue a similar course.
But the word of God is unchangeable and consistent, and it is ever safe to follow it, whether few or many go with us.
D. T. BOURDEAU.
Locust Grove, Ky., March 21, 1872.

TEMPER AND HEALTH

Good temper, with the majority of mankind, is dependent upon good health; good health upon good digestion; good digestion upon wholesome, well-prepared food, eaten in peace and pleasantness. Ill-cooked, untidy meals, are a great cause of bad temper and many a moral wrong; and a person of sensitive physique may be nursed into settled hypochondria by living in close rooms, where the sweet, fresh air and sunshine are determinedly shut out, and the foul air as determinedly shut in.

Small Faults Become Great

LITTLE faults become great, and even monsters in our eyes, in proportion as the pure light of God increases in us; just as the sun, in rising, reveals the true dimension of objects which were dimly and confusedly discerned during the night.

Discussion at Lancaster, N. Y.

By Robert F. Cottrell

This discussion was held according to appointment in REVIEW. The interest to hear was good, the house being well filled, from beginning to end. It lasted seven days, holding two sessions in a day of two hours each; so that twenty-eight full hours were occupied in the discussion. Good order generally prevailed, and the candor and close attention of the hearers spoke much in their favor.
As for the results, it is safe to say that our cause has lost nothing by the ordeal. It is evident that prejudice was removed, and the sympathies of the people were turned much more in our favor than against us. Men of mind, both professors and non-professors, admitted that we had the argument; and some are almost, if not altogether, persuaded to take a stand with us. A goodly number had lately embraced the Sabbath in the vicinity, some sixteen, under the labors of Bro. Reynolds, and those of them who attended the discussion were confirmed in the truth, and satisfied that there is no sound, scriptural argument that can be raised against it.
I shall not attempt to give even a synopsis of the arguments used; but will say that on the Sabbath and the law, the positions taken by the opposition were the common ones held by those who teach, not that the Sabbath has been changed to another day, but that it has been abolished. It was strongly urged from Deut. 5:3, 15, that the Sabbath was made only for the people that had been brought out of Egypt, and given to them as a memorial of their deliverance.
The covenant made at Horeb and dedicated with blood, and which Paul calls the first covenant, in allusion to the second or new covenant, was not the words of God which Moses wrote in the book of the covenant, but a covenant or agreement made with the people “CONCERNING all these words.” Ex. 24:8; Heb. 9:18–20. See also Ex. 19:3–8, where the making of the covenant is recorded, and Ex. 24:3–8, where the agreement is reaffirmed, and ratified or dedicated with blood. With a show of plausibility to the ignorant, because the ten commandments, obedience to which is the condition on which the promises are based, are sometimes called the covenant, it was claimed that the commandments themselves constituted the old or first covenant, and an argument was made which, in the form of a syllogism, would stand thus:
  1. The ten commandments constitute the covenant which Moses declares was not made with their fathers, but with those who were present at Horeb.
  2. The Sabbath commandment is a part of the ten.
  3. Therefore the Sabbath was not binding upon the fathers of that people with whom the covenant was made at Horeb.
To prove the absurdity of this argument it was shown that, if sound, it would prove altogether too much, namely, that not one of the ten commandments could have been binding up to that time, because each one of them is a part of the whole. The opposition did not attempt to evade this conclusion, but boldly and audaciously represented that for the first twenty-five hundred years of the world’s history mankind were too ignorant to be amenable to law, and consequently that no law was given till they came to enlightenment sufficient to make them accountable to God. How wise men have become in these last days! How weak and ignorant men must have been those ancient men who lived almost to the age of a thousand years! How cruel to bring a flood to destroy those innocent men that had not come to years of discretion, and for this reason had no law against which they could sin! But, laying irony aside, what a fearful responsibility rests upon those who, to justify themselves in sin, which is the transgression of the law, will thus traduce the God of the Bible.
On the other hand, it was shown that the Sabbath was sanctified at the creation; that it was thus reserved from secular use; and it was claimed that until its sanctification should be revoked by Him, who sanctified it, it must remain a sanctified day. Also that the fourth commandment refers us back to the creation for its origin, and the reason of its obligation; and further, that the Sabbath was in existence and was kept at least a month before the covenant was made at Horeb. Hence the following argument is valid:
  1. The old covenant was made at Horeb.
  2. But the Sabbath was binding before that covenant was made. Gen. 16.
  3. Therefore the obligation of the Sabbath did not originate with the covenant at Horeb.
Against the claim that the Sabbath was designed only for the Jewish people, Bro. Reynolds made in substance the following argument, founded on Mark 2:27;
  1. “The Sabbath was made for man,” i. e., all mankind.
  2. The Gentiles, as well as the Jews, are men.
  3. Therefore the Sabbath was made for the Gentiles, as well as the Jews.
In reply to this, Eld. Burns demanded the proof that the Sabbath was made for the Gentiles; told Bro. R. he did not know how to form a syllogism; he would show him how; and with “The Sabbath was made for man” for the major premise, he attempted to form a syllogism that would bring out the conclusion that the Sabbath was made exclusively for the Jews. I cannot report it; I do not believe he could. After his boasting, it looked silly enough. No one that I heard of was particularly struck with its brilliancy.
The discussion on the Sabbath question lasted three days, and ended triumphantly for the truth, both because it was sustained by clear and conclusive proof and arguments, and because the Lord helped to exemplify the spirit of truth and of the divine Master in its presentation, under a tremendous pressure of provocation and personal abuse. Whatever change was effected in the minds of the hearers was in favor of the truth. Many confessed that we had the argument. Some are almost, if not altogether, persuaded to keep the Sabbath. I believe that the effort will result in good. I may speak of the discussion of the other questions hereafter.
R. F. COTTRELL.

D. M. CANRIGHT

By Dudley Marvin Canright

Iowa.

MARCH 2 and 3, attended monthly meeting at Knoxville. The roads were bad, and weather unfavorable; still, there was a fair turnout of the brethren and sisters, and evenings a good attendance from without, our large house being comfortably filled. The brethren said it was the largest turnout, they had had for years. This, of course, was encouraging. Otherwise our meetings did not seem to accomplish much. There was not that life and spiritual energy manifested that we hoped to see. The church here greatly need the benefit of Bro. Nicola's labor for a couple of weeks. We hope they may soon enjoy it.
Steps were taken at this meeting to build a new meeting-house. All were in favor of it, and expect promptly to carry it through this season. The cause demands it, and the church is able to build it.
From Knoxville, we went to Franklin township where I held a few meetings a month ago. Here father Morrison's family had kept the truth for several years alone, going to meeting occasionally to Sandyville (the nearest point), some ten or eleven miles away. But, within a couple of years, two families more came out; then two families moved there; and when I was there, two other families embraced the truth. Besides this, it is handy for a couple of other families living but a few miles away; so, on the whole, we thought it best to establish a little church there. Sixteen came into the church, and Systematic Benevolence was pledged to the amount of above $200 a year. All took right hold of everything promptly and cheerfully. I preached one evening in the school-house to a fair audience. These meetings I held in the middle of the week.
March 9, 10, was at Sandyville. The brethren here have felt considerably discouraged for some length of time, as several families were moving away, and others were either in trial or backsliding. Bro. Nicola spent several days with them very profitably. They began to see more plainly their difficulty, and what they needed. Our meetings coming soon after his, carried on the work still further. Sabbath day, we had a very solemn and profitable meeting, nearly all the time being occupied in prayer and confession. At the close of the meeting, seventeen, who made no profession, came forward for prayers. Monday, Bro. Morrison and I spent all day in visiting from house to house, trying to learn the source of their difficulty. Tuesday, the whole church came together. We re-organized the Bible-class and Sabbath-school. All seemed to take hold with new interest and zeal in that good work.
We next considered the subject of Systematic Benevolence. All came up promptly and liberally on this, raising their S. B. to $325 which was considerably larger than it had been before, though several families had just moved away. We believe that God will bless them for this. After this, we spent several hours in a church meeting. Some who had years ago been misled, and consequently had ever since been more or less in the dark, now came out frankly and fully, with free confessions. This rejoiced our hearts very much. Their trifling causes of alienation and distrust were talked over, and I think satisfactorily explained and settled. So at the close of our meeting, we left our brethren feeling greatly encouraged and strengthened to take hold with new energy to carry forward the work in that place. We hope and trust that this work was of the Lord and will stand.

D. M. CANRIGHT

Vermont.

By A. S. Hutchins

The past six weeks, I have been with the brethren in Jericho and West Bolton. Have held meetings every Sabbath and first-day. We trust these meetings, also our prayer-meetings, have been seasons of spiritual growth to the believers, and that they have made good impressions upon the minds of those who have not identified themselves with us.
The truth has been spoken with freedom, and we trust its refining, elevating principles, will so shine out in the words and deportment of all who try to reduce it to practice, as to manifest to the world its sacredness and intrinsic value. With the humble, earnest seeker for Bible truth, present, saving truth, it appears with increasing luster and attracting excellencies, more precious than gold, amidst the errors and false doctrines of the last days.
A sermon was preached here recently, in which the speaker is reported to have said that the temporal millennium commenced two years since. An elderly Baptist minister of the place, worthy of respect for his good sense and liberality of feeling toward those who preach the immediate coming of Christ and the perpetuity of the law of God, thinks if we have had two years of the millennium, that one could desire no more of the kind.
This sermon was soon followed by another from the same minister, in which he taught that the Old Testament is all fulfilled, and is of no farther consequence to the Bible student, only as a history; also, that the ten commandments are abolished. Can it be possible that our Methodist friends are going into Antinomianism, (and that, too, in the millennial state,) while their discipline teaches, “No Christian whatsoever is free from the obedience of the commandments which are called moral”? Their catechisms teach that the moral law is the “rule of our obedience.” And that none need be mistaken as to what the moral law is, they tell us it is written in the 20th chapter of Exodus.
Furthermore, a portion of their baptismal covenant, reads, “Having been baptized in the faith, I will obediently keep God’s holy will and commandments, and walk in the same all the days of my life, God being my helper.” In justice to the Methodists here, I think it may be said, that but few of the membership, if any, indorse the sentiments of the discourse referred to.
Said one of the hearers, “If this sermon be true, the murder of James Fisk, cannot be proved wrong.” “They that forsake the law, praise the wicked: but such as keep the law, contend with them.” Prov. 28: 4.
The days of fasting and prayer were seasons of encouragement. The fervent prayers of some that God would raise up, and send forth laborers into the great harvest field, made our hearts rejoice.
Last Sabbath and first-day, Eld. A. C. Bourdeau was with us, whose presence and labors helped on the good work. Brethren and sisters have visited us the past winter, who have left a favorable impression. Tried and true friends of the cause can help us by occasionally spending a Sabbath with us. They can speak from experience words of encouragement to those inquiring the way to Zion. May the overcomer’s crown be ours.
A. S. HUTCHINS.
March 14, 1872.

Keokuk County, Iowa.

By J. HARE

By the earnest request of Brn. Burrows and Lisk, twelve miles from Sigourney, Iowa, Bro. McCoy and myself held a series of meetings in their neighborhood, commencing March 6. The first evening we spoke in a school house where the Baptists usually hold their meetings. The director, being a member of that church, refused us the house for further meetings. Notwithstanding we could learn no good reason why the house should be closed against us, we thought best to move to the next nearest school-house where we continued till the 19th inst., giving sixteen discourses and holding two prayer and conference meetings.
The Baptist minister held a meeting the first Sunday evening after we arrived and warned his flock against Mormonism, Spiritualism, and Adventism. He said the wolves were in the neighborhood, for he had seen their tracks, &c. And he bade his flock beware.
But, notwithstanding the opposition from this quarter, as well as unfavorable weather most of the time, our congregations increased steadily up to Sunday evening before we adjourned, when the house, a large-sized one, was filled to its utmost capacity. The next evening we spoke on spiritualism, and the evening following on spiritual gifts, which closed our meeting.
We found five or six in this vicinity keeping the Sabbath, and seeing the truth very imperfectly. Some of these were in the Baptist church and keeping Sunday also. We left thirteen who gave us assurance that they would keep all God's commandments, and who agreed to meet every Sabbath for the purpose of studying the Scriptures, and for religious worship. Bro. McCoy will take the oversight of this little company till a suitable leader can be found, through the blessing of God.
We believe a deep impression has been made on the minds of many in this vicinity with regard to the near approach of the day of God, the validity of his law, and the nature of man. We sold and distributed several dollars' worth of books and tracts, procured four subscribers for the REVIEW, and one for the Health Reformer. A number are investigating these subjects who may come out on the truth.
J. HARE.

GOD'S THOUGHTS NOT OUR THOUGHTS.

By J. E. A. Brown

God's thoughts are not as our thoughts; we look on, Dreading to climb some mountain far away, Counting the sharp stones on its hideous way. He cares for our small troubles, day by day Smoothing them down.
We keep our patience for our greater cares, And murmur unrepining o'er the less, Thinking to show our strength in our distress; His patience with our hourly fretfulness Still gently bears.
God's ways are not as our ways; we lay down Schemes for his glory, temples for our King, Wherein tribes yet unborn may worship him; Meanwhile, upon some humble, secret thing He sets his crown.
We travel far to find him, seeking still, Often in weariness, to reach his shrine, Ready our choicest treasures to resign! He, in our daily homes, lays down the line, “Do here my will.” —J. E. A. Brown.

Report of Labor.

By S. N. Haskell

OUR meeting at Kirkville, N. Y., commenced Friday evening, March 8, and continued through Sabbath and first-day. The first day, commencing at 5 A. M., was taken up in organizing a Tract and Missionary Society for the State. More than a willingness on the part of the brethren was manifested to take hold of the work and co-operate in any manner that would carry forward the cause of present truth. There are many branches connected with the cause, and when the mind reaches out and takes a lively interest in every department of this work, with a willingness to sacrifice time, means, and every personal interest to work in harmony for the upbuilding of the cause, the work will then move forward.
The brethren in N. Y. need to settle more into the practical realities of religion. What have we gained if it proves in the end that we have lost eternal life? Perhaps we have saved a few dollars for the fires of the last day to consume. Perhaps we have saved some reproach and hard labor by consulting our own self interest. But all this kind of saving is of a ruinous character in the day of God.
March 13, arrived at Clyde, Ohio, and accompanied Bro. Guilford to his hospitable home some thirteen miles from Clyde. Spoke to a few friends in Townsend, Thursday evening, also Friday afternoon and evening. Commenced meetings in Clyde Sabbath morning at 9½ A. M.
Our meetings were interesting; the Spirit of God seemed to be with us. Our business meeting on first-day was characterized with union and harmony. Much feeling was manifested Sunday evening. Hearty confessions were made, and good resolutions formed. Quite a number acknowledged their lack of coming up on Systematic Benevolence, and said they should come up to the plan adopted. There is importance in our carrying out resolutions formed at times when the melting Spirit of God is molding the heart. A record is made of it in Heaven, and God has let his light shine upon us, and caused us to feel, that we might put away those sins that would prevent our being saved in the kingdom of Heaven. Therefore not to live up to these reproofs we at once lose the blessing of God and go into darkness. Monday morning, twenty-five minutes past four, we took the cars for the East, and arrived at South Lancaster Tuesday noon.
S. N. HASKELL.

Ohio Tract and Missionary Society.

By Stephen N. Haskell; Jno. Clarke

EVENING after the Sabbath, the 16th, met, according to appointment in REVIEW, to organize State Tract and Missionary Society, at the house of Bro. Wm. Sharpe. After some appropriate remarks by Eld. S. N. Haskell on the nature and object of tract societies, the meeting was organized, Eld. S. N. Haskell, Chairman; Jno. Clarke, Secretary.
A Committee of three was appointed to arrange business. Adjourned until 9 A. M., Sunday.
Sunday, met as per adjournment. The report of committee was accepted. The State was districted as follows:
  1. Green, Clark, Highland, and Ross Counties.
  2. Richland, Monroe, Knox, Licking, and Muskingum Counties.
  3. Trumbull, Ashtabula, Geauga, and Lake Counties.
  4. Sandusky, Seneca, Erie, Huron, Ashland, Lorain, Medina, and Cuyahoga Counties.
  5. Defiance, Wood, Paulding, Putnam, Mercer, Hancock, and Henry Counties.
Voted, That the Constitution adopted by the Michigan Conference be adopted, with such additions as make it applicable to this Conference.
Voted, That the first annual meeting of the Ohio S. D. A. Tract and Missionary Society be held at the time of the Ohio Camp-meeting.
Voted, That the first State quarterly meeting be held six weeks after the general camp-meeting in May next. Also that the five district meetings be held in succession, previous to, and after, general camp-meeting.
Voted, That Bro. Geo. Bisel, Jno. Wolfe, and S. Simonds, be a committee on the nomination of officers.
Meeting adjourned until 2 P. M.
At 2 P. M., Committee on Nominations reported as follows: President, Oliver Mears; Vice-president, William Chinnock; Secretary, Lucy E. Clarke; Treasurer, John Mears; Directors: District 1, J. Q. A. Haughey, 2, W. T. Carson, 3, Sandford Rogers, 4, O. F. Guilford, 5, John Mears (Treasurer).
The above officers were elected by vote. The membership was then called, and thirty-five responded.
The meeting was characterized by a deep solemnity. The duties of the present time were presented with great force by Bro. Haskell, and his remarks met a ready response in the hearts of God’s people. Brethren and sisters, let us remember we are not our own, we are bought with a price—even the blood of Christ, therefore, let us consecrate ourselves anew to him without reserve, and ask for grace to know and do his will.
S. N. HASKELL, Chairman.
JNO. CLARKE, Secretary.

Behind Time.

By Wm. Penniman

ETERNAL destinies hang upon these two words. Tens of thousands of accidents and deaths have been occasioned by the want of a little promptness. All know the sad consequences which are almost sure to follow, if a railroad engineer suffers his train to get behind time. The famous battle of Waterloo was lost to Napoleon, because one of his marshalls was behind time. How many might have been saved from an ignominious death, had a reprieve come to them in time.
The sad consequences of one man's sins may affect thousands, and this is what makes the sin of being behind time so great. Man may arrange his plans so that everything, if carried out, will go off like clock work; but somebody is behind time; and this tardiness throws the whole machinery of his plans into confusion.
God's laws, by which the motions of the heavenly bodies are controlled, are so arranged that their movements are never behind time. In all of the Creator's plans for the good of man, there is the utmost order in this respect. There is nothing behind time. It therefore follows that it is his will that his children should be punctual in the performance of all their duties.
How many thousands have failed in life, have never accomplished anything for themselves or for the world, either in amassing wealth, gaining knowledge, or (what is the greatest gain) in the work of reformation, because forever behind time. The five foolish virgins, Matt. 25, were behind time; for when the cry was made “Behold the bridegroom cometh; go ye out to meet him,” then, instead of having their lamps filled and trimmed, they, unable to borrow, went to buy oil. At this time the bridegroom came, “and they that were ready, went in with him to the marriage; and the door was shut.” Afterward the foolish virgins came and cried, saying, “Lord, Lord, open unto us. But he answered and said, Verily I say unto you, I know you not.”
Time will not wait for us; if we are not up with it, we shall be behind it. If we intend to take a train of cars, we must be at the depot in time. Most men are apt to be punctual at such times. Well would it be for them, if they were as punctual in attending to religious duties as in meeting cars. There are some who go to the house of worship, where they expect to meet God, yet they are habitually too late and behind time. If they have not a good reason for this lack of punctuality, God will not meet them.
To those who read these lines, I would say, Be not too late in the work of reformation. Say not in your hearts, Go thy way for this time. The Saviour is knocking; listen to his warning voice. Open the doors of your hearts and let him in. Don't frame excuses. Do not resist the strivings of the Spirit of God. “His Spirit will not always strive with man.” “Behold now is the accepted time, now is the day of salvation.” We know not how soon the decree will go forth, “He that is righteous let him be righteous still, and he which is filthy let him be filthy still.” Let us all work while it is called to-day, not only for ourselves, but for those around us. And my prayer is that not any of us may have it to say, “The harvest is past, the summer is ended, and I am not saved.” Wm. PENNIMAN.

Open your Eyes.

By Beecher

THERE are men who will go down Hicks street and not be able to tell you of one shop that is there—and there are some very curious shops, and some very queer things, in Hicks street. They will cross Fulton Ferry, day in and day out, without looking at any of the horses that go over. They do not know whether they are big horses or small ones. They do not know what sort of harnesses are on them. They do not know what kind of wagons or carts they are hitched to. They do not know whether there is any thing new in the carts or not. They have eyes to see, but their idea of the use of their eyes is, that they are to count money with, or to read in books with. But the best books are out of doors. There are always two-legged books, and four-legged books, and wheeled books, that may be read. There is something to be learned from every man that you meet, and everything that you see. There is not one of those books that it is not worth your while to read. But men come to you, and you will not talk with them. There is that in the history of every man from which you may gain instruction; every man that you are thrown in contact with is sent to you as a teacher; but you will not learn from him.
Aspire to the company of those who know more than you do. If you have a great deal of vanity, in combination with certain other qualities, you will want to show off among folks who are your inferiors, and so you will always be keeping company downwards; but if you have an honest, upward-tending pride, see that you have a chance, part of the time at least, to associate with those who know more than you do. It is difficult for some to find such people! but they are to be found. There are men who know a great deal more than you do. And their conversation ought to be a part of your education.—Beecher.

Mitchell Co., Iowa.

By I. Sanborn

One lone sister moved here from Hundred Mile Grove, Wisconsin, six years ago; and, through her faithfulness in the truth, with the aid of tracts and the REVIEW, several others commenced keeping the Sabbath. Quite an interest was created among others to hear preaching, and as I was the only one of the ministers with whom they were acquainted, they wrote me an urgent request to come and hold a few meetings.
I commenced meetings here on the fifteenth of March, and have now spoken eight times to attentive congregations, and the prospect looks fair for a good work. Let all pray that the Lord may bless his work here in the conversion of many.    I. SANBORN.

Erie, Ill.

By T. M. Steward

AFTER the debate at Erie, I remained there some six weeks, to instruct all who would come to hear. Before I left, some five or six had embraced the Sabbath besides the six who were there before, who were very much strengthened and encouraged.
I think these meetings were held under the hardest pressure of prejudice and ignorance I ever had to meet. But I trust they left a favorable impression on the people who came, and I hope for others to come out there when prejudice gives place to reason and reflection. Such bitter hatred to God's law I never saw before. I am at Castleton. The interest is small, but increasing.
T. M. STEWARD.

Grant Co., Wisconsin.

By Almeron Fay

Bro. C. W. Olds closed his lectures here March 10, giving in all sixteen discourses. At first, the attendance was good; but the M. E. and P. M. ministers brought their influence to bear upon the people, using the stray-away argument, so our congregations became small. But those that attended regularly became interested, and are still investigating. They admit they have received light. May they receive strength to obey and walk in the light while it shines.
We are very thankful for the labors of Bro. Olds and also of Bro. Crandall in this section. They have set the third angel's message before the people in an earnest and intelligent manner, carrying conviction to the majority that what they have heard is true.
Although only three are yet keeping the Sabbath, we expect others will soon commence.
ALMERON FAY.

A QUIET MIND.

“My peace I give unto you.”—John 14:27.
I HAVE a treasure which I prize, Its like I cannot find; There's nothing like it on the earth; 'Tis this—a quiet mind.
But ’tis not that I’m stupefied, Or senseless, chill, or blind; ’Tis God’s own peace within my heart Which forms my quiet mind.
I found this treasure at the cross; And there to every kind Of weary, heavy-laden souls, Christ gives this quiet mind.
My Saviour’s death and risen life To give it were designed; His love’s the never-failing spring Of this, my quiet mind.
The love of God within my breast My heart to him doth bind; This is the peace of Heaven on earth— This is my quiet mind.
And what may be to-morrow’s cross I never seek to find; My Saviour says, “Leave that to me, And keep a quiet mind.”
And well I know the Lord hath said, To make my heart resigned, That mercy still shall follow those Who have this quiet mind.
I meet with pride of wit and wealth, With scorn, and looks unkind; It matters not, I envy none While I’ve a quiet mind.
I’m waiting now to see my Lord, Who’s been to me so kind; I want to thank him, face to face, For this, my quiet mind.
—Sel.
Continue reading: A Warning to Methodists