Earlier text: Spirit of SacrificeAppeal and Protest.
By John Harvey Waggoner
TO THE MEMBERS OF THE NATIONAL CONVENTION TO SECURE THE RELIGIOUS AMENDMENT OF THE CONSTITUTION, HELD IN PITTSBURGH, PA., FEB. 4 AND 5, 1874. Although the rules of your Convention would not permit the introduction of views opposed to its object, you have expressed a willingness to hear both sides, and I therefore invite your candid attention to a brief statement of objections. I speak in behalf of those who observe the seventh day as the Sabbath of the Lord our God, and especially in behalf of the Seventh-day Adventists of America. It is a pleasure to us to agree with all those who profess the spirit of Christian reform, and we are happy to agree with you in the general principles of government; on the necessity of restraining vice and immorality by civil enactments. We deprecate anarchy as we do tyranny. We are neither lawless nor law-breakers: nor have we any fellowship in our religion with the doctrines of the Antinomians. But we are compelled to differ with you in regard to a Religious Amendment to the Constitution of the United States. And we respectfully, but earnestly, enter our protest against the steps you are taking in that direction. Some of our reasons are here briefly offered. There is a clear distinction between morality and Christianity; not a distinction which divorces them, but one which accords to each its own proper relations. Christianity is a remedial system, based upon and enforcing moral law; but moral law antedates Christianity. Moral law proves that men are sinners; Christianity is the remedy for sin. While we recognize the right and duty of civil government to restrain from crime or to enforce morality, as far as its province extends, we deny that it has any right to enforce Christian institutions, which do not admit of coercion. Any attempt to enforce Christianity or its institutions is a usurpation, and is subversive of that freedom of conscience without which there can be no true worship of God. It is contrary to both the teachings and the spirit of the gospel, as a Christian by force is an impossibility. You may say that pure morality by force is also an impossibility. So it is, and this is proof that we must distinguish between civil and moral government. God is the only moral governor; his law is the only moral law. Civil government cannot judge men on merely moral grounds. It may restrain from overt acts of immorality, by which acts the rights of others are endangered or destroyed. Thus far and no farther may it go in that direction. The argument of Dr. Milligan in your Convention on the right to restrain men from certain actions was altogether irrelevant to the question in issue, as the actions to which he referred were not at all of a religious nature. But as the difference between us which leads us to protest against your course, relates very much to the Sabbath, it may be replied to us that the Sabbath is a fundamental or primary institution, antedating Christianity. To this we consent; but we deny your right to produce it as a reason for your course until you reject both the name and idea of a Christian Sabbath. A Sabbath dating from the creation is, indeed, a primary institution, but not so a Christian Sabbath. The weight and bearing of this distinction may be seen by comparing the Sabbath with other institutions, both primary and secondary. Marriage is a primary institution; it is as old as man's moral relations to God and to his fellow-man. It was instituted before the fall of man, and before any distinction of races existed. And being given to the first of the human family, it is confined to no race or class, therefore it may be properly guarded by human legislation. But baptism and the Lord's supper are not of that nature. They are Christian institutions, and may not be enforced upon unbelievers, nor upon any class, by civil power. This will not be disputed. But while we have the teachings and practice of all Christian bodies in favor of this proposition, not a word should be needed to prove to them that the avowed object of your Association, to place “Christian usages and institutions on a legal basis” in our National Constitution, is a wrong, both to man and to Christianity. It is a usurpation over the consciences of men, and a perversion of the gospel system. The distinction between moral law and a remedial or Christian system is so clear and definite that it is impossible that moral law should become remedial. Moral law cannot justify a transgressor. It proves him guilty, but it cannot remove his guilt. It cannot be both moral and remedial. And so says inspiration when speaking of man as a sinner. “Therefore, by the deeds of the law shall no flesh be justified.” Now, the Sabbath is either primary or secondary; either a part of the moral law or of the Christian system, but it cannot be both. If it is a Christian institution, as you claim, then it may no more be enforced by civil authority than may baptism or the Lord's supper. We affirm that it is a primary institution solely; that it comes down to us unaffected by changes of dispensation, and is confined to no race nor class. As our blessed Saviour said, it “was made for man.” Having laid down these facts and principles, we protest against the injustice done to us by the advocates of the religious amendment in classing us with the opposers of law, of morality, and of good order. We plead for law—for God's moral law; and we are always happy to meet our fellow-men on this ground. We fully indorse the inspired declarations: “By the law is the knowledge of sin,” and “Sin is not imputed when there is no law.” For an original, a primary, or creation Sabbath we have a law, in the implicit declaration of Jehovah himself, who said in a voice that shook the earth: “The seventh day is the Sabbath of the Lord thy God: in it thou shalt not do any work.” And he gave as the only reason for this precept his own example, resting from his work of creation on the seventh day, and his own acts of blessing and sanctifying that day. We have a plain statement in the New Testament that where no law is, there is no sin. And inasmuch as we have found no law for a Christian Sabbath, or for observing the first day of the week as a Sabbath, we protest against being classed with opposers of law and of order, and invite you to produce a warrant for violating the commandment which says, “The seventh day is the Sabbath,” and also a precept requiring us to observe another day. We have the disciplines, the confessions of faith, the catechisms and the constitutions of the various religious bodies recognized as evangelical in favor of this affirmation, that the only Bible commandment for the observance of a weekly Sabbath is the fourth commandment of the decalogue. And we take the position as beyond dispute that, when an institution and its law exists, the obligation of the constitution must be found in the law, and may not be inferred from something outside of the law or contrary to the terms of the law. We confidently appeal to your own sense of right in behalf of our protest against being classed with opposers of law and order because we cling to the law, and accept it in the exact words of the Law-giver, and admit of no unauthorized commutation thereof. If, when the authority of a law is acknowledged as you acknowledge the authority of the fourth commandment, it is allowable to compel men by civil power to depart from its express and clearly defined reasons, and to accept the substitution of something else which is inferred, but not commanded, then is a revelation of the divine will of little worth, and then the divine government rests on an unsubstantial foundation. We respect the rights of all classes. The rights of an infidel, as man, may no more be trampled upon by his fellow-man than may the rights of a Christian. We respect the convictions of that ancient people whom God chose to be the depositaries of his sacred oracles. But while they, to their own injury and to the dishonor of God's plan of salvation, reject the Lord Jesus as the way of salvation, we protest against being classed with them as enemies to Christ and to his gospel, because we keep that day which Jehovah claimed as his, even from creation. We are Christians; we honor Christ and accept him as our only hope. And the scriptures to which we have here referred in regard to the authority of the law; of its being the rule of life and the standard of right, and the instrument which proves that the world is guilty in the sight of God, were written by an able minister of the New Testament. We profess to “keep the commandments of God and the faith of Jesus.” See Rev. 14: 12. We protest, in the name of our Lord and Master, against any legislation to compel us to depart from the explicit teaching of his own word. We protest against the erection of any religious tests in our government, which are calculated to engender the most bitter and unchristian feelings among all classes, and which can conciliate and benefit none. Let the history of the past be a warning against any religious intolerance. And that part of the Declaration of Principles, adopted in this Convention, which refers to the “First Amendment” to the constitution as a safeguard against any religious intolerance we unhesitatingly pronounce deceptive, as it is not possible to make the Bible and Christian usages the law of the land without a modification of that amendment which forbids the establishment of religion. This you cannot deny. For the sake of Christianity, we protest against your action, believing that it will be injured by so close connection with the civil power. When men have got to accept religious tests in order to swear allegiance to the Constitution, the administration of government must of necessity, soon fall into the hands of professed Christians and church members. And so a premium will be offered to political demagogues to become members of the professed church of Christ for worldly gain and personal aggrandizement. When this comes to pass, we may write “Ichabod” upon the Protestant churches of America. We have reason to fear that our protest will be disregarded, and that you will succeed in carrying out your plans. The spirit of the times is in that direction; a feeling of religious intolerance is growing up in this nation. We regret that it has taken such hold of the minds of so many eminent men of commanding influence. We entreat you to beware lest you be found at length co-workers with that power which will make war with those who keep the commandments of God and have the testimony of Jesus Christ. See Rev. 12: 18. As Protestants, we have very generally agreed that the great anti-Christian power of the book of Revelation, represented by “a wild beast,” is the Roman power, or more strictly the Papal Roman power. If you succeed in placing the administration of this government in the hands of the Protestant churches, you will then have made a complete image to that beast, against which we are so strongly warned in that Holy Book. We believe that many of you are sincere in your convictions that you are doing God service, but this is no excuse for a wrong. So was Paul when he persecuted the church of Christ; and so, doubtless, were many officers of the Inquisition who, instead of being ambassadors for Christ, the highest office given to any of his followers, turned judges and executioners of the divine will in regard to religious duties. Do not, we pray you, follow in their steps. You may not intend to oppress the sincere worshipers of God, nor to bind the consciences of any sincere followers of Christ. We must, however, except those who have avowed their intention to legislate for their own accommodation, and not at all for the benefit of those who may dare to oppose their views. But however sincere you may be, you will find that, in clothing the already deep-seated religious prejudices of the age with civil power you will kindle a fire of persecution in this land, which when once kindled, you will have no power to control. We have no feelings of ill-will toward any; we have no more disposition than we have power to oppose you by force. But we assure you that our convictions are as strong as yours; in our determination of duty we are as firmly fixed as you are. Planting ourselves upon the commandments of God and the faith of Jesus, taking as our warrant the explicit words of Jehovah, we calmly await the crisis which you are precipitating upon us. We cannot consent to yield the plain word of the Lord, nor to suffer any abatement of our obedience to that word because of any human legislation. We deprecate the conflict which you are bringing about. But though it may be severe to our natural feelings, our conscientious convictions compel us to refuse to bow down to the image which you may set up. From the judgment of fallible men we shall appeal to that tribunal and to that day before which, on the authority of his own commandments, “God shall bring every work into judgment.” Pittsburgh, Pa., Feb. 5, 1874. Van Buren Co., Mich.
By H. M. Kenyon
CLOSED my labors at Kendall, Jan. 4. The interest continued good through the meetings. Have met with them each Sabbath except one up to the present time. Thirty-two have signed a covenant to keep the commandments of God and the faith of Jesus. Others are interested, and I think will join them soon. Introduced Systematic Benevolence, and $84.00 were pledged for the coming year. Commenced meetings at Mattawan, Jan. 12. Opposition has been very strong here, especially on the part of the ministers of the place. Have now given twenty discourses. Five have taken a decided stand in favor of the Sabbath. I shall remain here another week, and then go to Jackson Co. HEAVEN is your home, therefore often think about it; tribulation is your lot, therefore daily expect it. “LET your light so shine before men, that they may see your good works, and glorify your Father which is in Heaven.” Matt 5: 16. We have in this admonition of the dear Saviour the power of example impressively set before us. Susceptible of being influenced ourselves, we have also been made capable of exerting an influence over others for good or evil—a savor of life unto life or of death unto death. In the light of this truth, our responsibility to obey is clearly seen. The divine radiance which emanates from the Father, who “is light, and in him is no darkness at all,” and from the Son, who is “the light of the world,” has illumined our path, and we are privileged to occupy an exalted position, to engage in an exalted work, bearing the divine effulgence amid the darkness which prevails, and extending its influence in every possible way. While we would not undervalue the importance of letting our light shine by precept, by preaching, or by the printed page, we should realize that our most powerful influence to scatter and dispel darkness, or to deepen and thicken its somber cloud, lies in the example set before our fellows. In walking closely in the steps of our great Pattern lies our strength—our power to exert a gathering influence. Failing to do this, words, eloquent though they be, are powerless to counteract our influence for evil. And how little we are able to realize the extent of our influence in either case. If the light we bear, reaches and dispels the darkness from some honest heart, thence it goes to others, and like the wave, caused by casting the stone in the quiet waters of the lake, which enlarges its circle until it reaches the shore, so the final result of our influence can only be computed when the wave reaches the shore, when the good are gathered and the bad cast away. On the other hand, if in conformity to the practices of the world, or those who are “lovers of pleasures more than lovers of God,” we lower the standard, and allow it to trail in the dust, the solemn scenes of the Judgment alone can make known the fearful extent of our responsibility. It may be in some humble sphere in our own dwelling that we fail to let our light shine, that we refract rather than reflect the rays that emanate from the throne of the Infinite. But some one, influenced by our example, following in our footsteps, instead of in the bleeding footprints of our only Pattern, our only sacrifice, our only hope, gives the example more prominence, perhaps in the district school-house then others from this go a step further, and we have the same introduced in our houses of worship; and thus the silent yet potent influence goes out broadcast. We suffer present loss, the Spirit is grieved, we lose our power to influence our fellows for good, the light that was in us becomes darkness; and “how great is that darkness.” How fearful the danger of the slightest departure or deviation from the straightness of the path where the light shines! The departure from the faith and simplicity of the gospel has usually been gradual. And in this we should see our danger, and be warned of the importance of adhering closely to, and standing stiffly and uncompromisingly for, the right. It is “the little foxes that spoil the vines.” Oh! let us diligently exclude them from the vineyard, for we know not the fearful consequences that may result if they are permitted to have access to the “tender grapes.” Watching, praying, working, let us gather up every ray that emanates from the Father’s throne, and ever bear the precious legacy, brighter than golden coronet, to our fellows, and thus heed the admonition, for our benefit and instruction given: “Let your light so shine before men, that they may see your good works, and glorify your Father which is in Heaven.” Love for Fellow Men Inspires Good
THE heart that loves its fellow-men will move its possessor to do good. “Blessed are the dead which die in the Lord from henceforth.” DIED, in Oronoco, Minn., Jan. 19, 1874, of lung fever, after an illness of twelve days, our little daughter, Lucia A., aged three years, four months, and five days. Words of comfort by Daniel Call.
JOHN EMERY.
M. A. EMERY. DIED, at Greenbush, Clinton Co., Mich., on the morning of the twenty-eighth of January, in his eighty-first year, our father, Adam Richmond, at the residence of his son, H. L. Richmond, where he has lived for the last thirteen years.
H. L. RICHMOND.
C. L. RICHMOND. DIED, near North Liberty, Ind., Jan. 13, 1874, Catharine G., wife of William Buchtel, aged sixty-one years, ten months, and eleven days. She leaves a husband and two children to mourn their loss. The funeral exercises were conducted by Elds. Early and Whitmore. Text, Heb. 9:27. She had just commenced to keep the Sabbath.
RUSSEL HOAG. DIED, in Richmond, Mo., Nov. 5, 1873, John H. Totman, aged forty-one years. He leaves a wife and two children. He was a kind father and humble Christian. Shortly after hearing Eld. M. E. Cornell give a course of lectures, he embraced the third angel’s message, and died rejoicing in the truth and the triumphs of faith. While sick, he wrote the reasons of his hope, and gave them to his brother, Eld. Levi D. Totman, a first-day Adventist. Since his brother’s death, he has embraced the third angel’s message and is also rejoicing in the truth. Though Bro. T. is dead, he yet speaketh. Sermon by Eld. A. H. Libby. Text, Zech. 1:5.
REUEL S. WEBBER. Two bathers went down to the ocean to bathe. The name of the one was Faith; and the name of the other was Science; and the ocean shall be called the ocean of God. And Science said, as he stepped into the water, “I am resolved to go only where I can touch bottom fairly.” So he waded about timidly by the beach, hurt his feet on sharp stones; lobsters bit him; a slough of mud almost mired him. This man went home ill at ease, and came not again to the ocean. But Faith said, “I know that the ocean is deeper than I,” and swam boldly out a furlong far, and came back refreshed. And he went again to the ocean oftentimes. Archbishop Manning has let a little light on the plans and purposes of the Romish church by one sentence lately uttered by him. He said: “Our churches would soon stand empty if our schools were not full.” That is the truth, and Catholic priests in New Brunswick, as elsewhere, know it. Hence their strenuous exertions to have control of the schools. They want to use them to indoctrinate the children early with all the dogmas and superstitions of the papacy; and they care very little for anything beyond.—Religious Intelligencer. This is the way they do in Prince Edward’s Island. New Brunswick and Nova Scotia readers will recognize how like it is to the course pursued by the priests in these Provinces. The Charlottetown Islander says: “No later than last week it is well known that Bishop McIntyre addressed a ‘Pastoral Letter’ to his clergy in this Colony, in which he solemnly commands them to leave no means within their power unattempted, to influence their respective flocks to vote for those candidates only who will pledge themselves to carry out his wishes in the matter of the School System of this Province.”—Religious Intelligence. Scandalous Scene at Rome.
The Roman correspondent of the Manchester (England) Examiner gives the following account of the proceedings in the Eternal City consequent on the assembling on the square of the Capitol of 10,000 children, the boys and girls taught in the city public schools. The immense majority of these children never received any schooling whatever, either religious or secular, before the occupation of Rome by the Italians. Those who did receive an education in the “Scuole Pie” and in the city workhouse school, bore a small proportion to the poor children who were left without any training. What the training was in the workhouse school, the events of the last week have shown. When the municipal authorities intimated to the monks and nuns who had the charge of the workhouse children that they must bring them to the square of the Capitol, there to receive the prizes with the other children, the monks and nuns flatly refused. The municipal assessor specially charged with the education department went to the city workhouse, and, accompanied by some of the first ladies in Rome, conducted the boys and girls to the Capitol square. But when the children returned to the workhouse with their medals, with the figure of Victor Emanuel on the same, the monks and nuns tore the medals off, trod on them, spat on them, and then gave to the children other medals bearing the figure of the pope. On these facts being reported to the Municipal Council at its Monday evening’s sitting, the Council unanimously resolved that all the monks and nuns employed as teachers in the workhouse schools should be paid whatever amount of salary was due, and then immediately removed, and their places given to lay school masters and mistresses. The order was carried out next day. Count Carpagna, with a staff of lay teachers, repaired to the schools. No opposition was offered by the monks, and no disturbance was made by the boys, but the nuns and the workhouse girls appeared utterly ungovernable. The nuns heaped every species of abuse on Count Carpagna, and the workhouse girls exhibited such a proficiency in slang that Count Carpagna asked the head schoolmistress where her pupils had learned a style of language not much in accordance with moral and religious training. But the worst was yet to come. When the elder workhouse girls had fully realized the appalling fact that they were to be separated from their father confessor, their fury knew no bounds. They dashed at Count Carpagna with the rage of wild cats, raising at the same time frantic shrieks of “Leave us our confessors!” “We will not be separated from our confessors!” “We cannot live without our confessors!” There was, however, no help for it; all the monks and nuns, excepting one nun, who was in bad health, and could not be moved, were put in so many omnibuses and cabs, and conveyed to the destination which they had themselves selected. From the first inquiries made by the new masters, but still more by the new mistresses, the change did not take place a day too soon. The state of filth—one can call it by no other name—both physical and moral, of the workhouse girls was beyond description. Crime in New York and London
NEW YORK, with only 1,000,000 of people, has more crime committed within its borders than London with 4,000,000 of people; while against less than 73,000 criminal arrests in London each year there are more than 75,000 in New York City. And as ye go, preach, saying, The kingdom of Heaven is at hand. - Services in Chicago, every Sabbath (seventh day), at 209 West Erie St. All Sabbath-keepers spending a Sabbath in Chicago are invited to attend.
We have received an appointment for quarterly meeting of Cattaraugus Co., N. Y., at East Otto, the third Sabbath and first-day in December. The letter is dated Dec. 4, 1874. If the friends concerned understand it, they will act accordingly. PROVIDENCE permitting, there will be a general quarterly meeting of the N. E. Tract and Missionary Society held at South Lancaster, Mass., March 7 and 8. Districts Nos. 1 and 3 will please hold their quarterly meeting at least one week previous. District No. 2 will hold its quarterly meeting in connection with the general quarterly meeting. This meeting is appointed thus early that I may be able to attend it before leaving for the West. It is appointed at South Lancaster because that is the most central point in New England. It is expected that each member of the Tract Society will be prepared to report the number of names sent in on trial volume for Review, Reformer, and Instructor, and the number of pages of tracts distributed, &c. Blank reports will be furnished in due season to each member. We hope there will be a report from every isolated individual and company in this Conference that is interested in the tract work. Preparations will be made for a large gathering, so all can be accommodated that can come. S. N. HASKELL. FREDERICKSBURG, Iowa, Sabbath, Feb. 28, 1874. Meetings to commence at the commencement of the Sabbath where the friends there may appoint. I hope to see Eld. A. D. Babcock and others from Bradford and Horton at this meeting. I hope the scattered brethren of this vicinity will make an effort to be present, and as the friends at this place are few, it would be well for us to come prepared to do what we can toward taking care of ourselves. The next quarterly meeting for the Waukon and West Union churches will be held at Waukon, Iowa, Sabbath and first-day, March 7, 8, 1874. A cordial invitation is given to all. The church here will be glad to care for all who may come. Let us raise our hearts to God in prayer that he will meet with us in all these meetings. Come prepared to stay and work for God till the close of these meetings. Meetings here to begin with the Sabbath. C. A. WASHBURN. The general quarterly meeting of the N. Y. and Pa. T. and M. Society will be held at Kirkville, March 14 and 15, 1874. Please read Bro. Haskell's article in Review No. 9 with reference to these meetings.
Another reason why this meeting should be well attended from all parts of the Conference is, that we wish at that time to mature plans for a broader sphere of action the coming season within our limits. The directors should come prepared to remain over Monday if necessary. Trains will meet the one o'clock train from the east, and the half-past two from the west on Friday. Quarterly meeting for Dist. No. 8 will be held in connection with the above. P. Z. KINNE, Pres. No Providence preventing, I will meet with the church at Knoxville, Iowa, Feb. 14 and 15; at Caloma the 21st and 22d; at Woodbine the 28th and March 1st. H. NICOLA. NAPOLEON, Jackson Co. Mich., where Bro. Eastman may appoint, Sabbath, Feb. 21, and evenings following, as the interest may demand; Quincy, Branch Co., Mich., Sabbath and first-day, Feb. 28 and March 1. H. M. KENYON. GENERAL meeting for the friends in Linn and Bourbon Counties, Kansas, with the church at Centerville, March 14 and 15, 1874. First meeting to commence with the Sabbath. Let every Sabbath-keeper within a reasonable distance make an effort to be at this meeting. The propriety of organizing a T. and M. Society for this section will be considered. SMITH SHARP. The churches of Saginaw Co., will hold their next quarterly meeting at St. Charles, Feb. 28 and 29. Also the T. and M. Society quarterly meeting of Dist. No. 5, Mich., will be held in connection. Will the librarians see that their reports are sent in in time. JOHN McGREGOR, Director. QUARTERLY meeting at Princeville, Ill., the first Sabbath and first-day in March. B. F. MERRITT. QUARTERLY meeting of district No. 4, of the New England Tract and Missionary Society, at Washington, N. H., Feb. 28 and March 1. A general turnout of all the friends of the cause in this district is expected, especially of those who are scattered and have not usually attended the missionary meetings. Bro. Haskell is expected. F. W. MACE, Director. QUARTERLY meeting at Maiden Rock, Minn., Feb. 28 to March 1, 1874. Medford at the Wolcott school-house, March 7-8. Concord and Kenyon churches at Kenyon, March 14-15. HARRISON GRANT. Annexed to each receipt in the following list, is the Volume and Number of the Review & Herald to which the money received pays—which should correspond with the Numbers on the Posters. If money for the paper is not in due time acknowledged, immediate notice of the omission should then be given. $2.00 EACH. L Gotfredson 45-17, C R Mooney 45-9, F Wilson 46-1, Sarah Axall 46-1, Daniel Wilcox 45-6, Chas Drew 45-1, Alonzo H Ennes 45-1, Wm Irwin 45-10, John Riddle 45-9, Samuel Waker 45-20, James Moholen 45-9, M A Raymond 45-9, Rebecca Child 45-1, David Hutchinson 45-11, Geo W Barker 45-14, Clara P Nickerson 45-9, L Parrott 45-11, A L Hussey 45-10, C H Davis 44-9, Mrs J B Rozwell 45-9, Elmira M Jackson 45-9, C Pucett 45-10, Harriet Black 45-1, S Ritcher 45-1, J C Woodhull 45-9, Damaris Hitchcock 45-9, David Carr 45-9, Mrs M E Jackson 45-6, David Putnam 45-14, Sophia Post 45-6, G W Fletcher 45-9. $1.00 EACH. C B Eels 44-1, Solon Greenwood 44-9, H Snyder 44-9, Isaac Gilkey 45-9, J T Upsson 45-9, Lavina Butler 44-1, Mrs M Slayton 44-8, S D Hall 44-1, Gustave Bernard 44-9, S M Wilson 44-9, James Hardy 44-12, T Harlow 44-9, Elizer Hills 44-9, C W Jenkins 45-9, Philena Thomas 45-9, Jane Orr 44-9, A P Vandyb? 44-9, A Christian 44-7, Lydia A Rader 44-9, Wm Robinson 44-9, Geo Heckman 44-9, G S Dodge 44-9, Daniel Litchfield 44-8, Mary G Grosby 44-9, A Jeffreys 45-9, J R White 45-9, Philip Likes 45-9. MISCELLANEOUS. $3.10 47-1, James Hibben $2.10 45-9, Wm Buchanan 50c 45-1, James Neher 50c 43-14, A J Valentine 50c 43-14, D Withers 50c 44-1, Mary Atkins 50c 45-14, L L Arnold 50c 45-14, A W Shepherd 50c 43-19, Philemon Harris 25c 43-23, S A Sweeney $1.50 44-26, Henry Scott $3.50 44-13, J B Foster $1.50 45-10, Wm McGlothlin 25c 43-22, N Y Harrington 25c 43-22, H Ward 25c 43-22, W H Hurlburt 25c 43-22, W M Springer 25c 43-22, C M Davis 25c 43-22, D B Pember 25c 43-22, H Bigelow 25c 43-22, Thomas Strong 25c 43-22, Mrs W Watt 25c 43-22, John M Stewart 25c 43-22, C Fox 25c 43-22, Mrs M Hurlburt 25c 43-22, W M Perry 25c 43-22, James Stewart 25c 43-22, Lizzie Springs 25c 43-22, James Sloan 25c 43-22, C Brocket 25c 43-22, W H Evans 25c 43-22, Taylor McLaughlin 25c 43-22, C Bigelow 25c 43-22, Sarah Nighart 25c 43-22, Sarah McGlothlin 25c 43-22, John Sloan 25c 43-22, Caroline Kent 50c 44-9. 50 Cents Each, Paying to 44-9. Calvin J Massey, G W Beeler, H Smith, Margaret E Bibbins, George W Wilson, Mrs P Burton, C N Irwin, D Farrington, Geo T Thalmer, George Adams, A Donwell, D M Knox, J N Penoyer, Elijah St John, James Kerr, G F Lewis, Mrs F S Kennedy, Mrs S H Harrington, Marion Holdrige, Harry Johnson, C N Ford, E E Allen, Ira Brown, Albert E Stevens, N B Wickwin, B T Beardsley, John Long, Eugene Fancher, A Erisman, Mrs J Long, O Tanner, E O Tanner, J Smith, E D Frisbie, D L Bledsoe, Barzilla Edwards, Joseph A Clend?el, George W Grandey, Mrs Robert Wells, Josiah Phelps, George Roberts, Wm Scott, M J Kidd, Susan Stover, Rev O J Perrin, Rev R P Shaw, Rev James Riley, Mrs A A Bolton, Mrs O G Davis, Mrs D B Ketcham, Mrs F E Gould, James Southworth, Mrs Lydia Patch, Mrs R Stiner, John Vollmer, Lovina Ball, Mrs H Coon, Mrs S Wiltse, S E Harrington, Rev C Cuddy, Dr L P Parker, Albert Higgins, Charles Tuttle, J S Mosman, W H Hill, W Curtis, John Richard, L La Gendee, C W Chapman, G Erb, John Bertgold, Mrs Eli Choates, Wm Hutchinson, Abram Erb, George Roberts, E W Chapman, Nancy Skinner, G Otis, Maria Draper, Roxy Curer, Albert S Gillett, E E Herrington, Nelson Whittle, Henry M Abbey, Robert Green, Mrs Daniel Burr, Van Buren Brigham, Nancy Dunlap, John M Hole, Rachel Paddock, J A Bandy, Mrs Edwin Grout, Henry E Knapp, D M S?trector, Harvey Spencer, I W Higgins, Mrs D J Holton, Mrs D L Twitchel, John Patrick, George Parker, Dr Lewis, John Haskell, John Knighton, P P Hill, S Joslyn, Mrs J L Bowen, Jacob Boyer, Esther Seib, Edward Halter, Charles Lently, Thomas Phillips, Jacob Klicker, James Wiltse, Isaac Miller, Matteson Bagley, John Martin, Mrs O R Parker, Esther Legg, James Guise, Henry Fenwick, Thomas B McCollough, Mary Standish, Mrs R Ives, Moses Foster, Levi Gardner, Almena Stebbins, Angeline Wade, Mrs Jeneson, Mrs Royal Taft, Lafayette Sheldon, M Calley, Charles M Robinson, Dexter Holt, David Goodrich, James Lawrence, John F Jones, Stephen Thurlow, Isaac Thurlow, Geo R Burrill, Mrs F M Varney, C M Furbush, D Jones, D Pattee, Daniel Putnam, H Nasty jr, Betsy Twitchel, W S Plumer, W D Anderson, M A Bartley, Mary E Olmstead, Margaret Vaughn, Albert Eddie, Mrs A H Pike, Mrs T P Lyman, Dea M Knowlton, Harris, S W Axtell, Lucius Dean, J S Parsons, Jonas Hill, Mrs Ellen Frenyear, Mrs Sophia Houghton, Lucinda Reed, Peter Van Drest, Malinda Harvey, Mrs P H Riddle, Elisha W Chamberlain, Allen Potter, Thomas Mardis, Horace Barstow, Elijah Foster, Harvey Benedict, Benj Gardner. Henry Scott $1.00, James Hardy 10c, Robert Thompson 60c, Martin Shepherd 50c, W G Burbee 15c, J H Rogers 25c, M Wing $2.20, I D Bandy 35c, R R Stoddard 50c, O M Iles 25c, Bell Miner 25c, Capt Henry Totman $2.25, Jr Little $2.00, Thomas Brown 60c, Mrs A D Potter $1.00, Olof Anderson $1.00, H W Musser $1.00, C A Wilson 25c, Mrs Lucinda Andrews $1.00, N Outwater $1.20, Geo Foreman $1.00, Wm M Morris 20c, James Maynard $1.50, Robert Brittain 50c, James Hardy 35c, J O Corliss $1.00, B B Francis $2.50, Angeline Fleisher 75c, Wealthy McNitt 75c, G Glascock 30c, L H Rogers $1.00, Jas Smith $3.00, Joachim Puls $1.00, J H Rambo $1.00, S H McCamily M D 15c, Frank M Reed 92c, S W Foster $1.90, H M Kratz $1.00, Mrs T R Staples $2.00, Mrs H A Auger $1.00, A W Lewis M D 35c, H H Fisher $2.00, Martha Coombs $2.00, Prof Welch 30c, J A Godard $1.00, J P Way $1.20, D W Weigle 15c. C N Ford, Richmond, Washington Co., Iowa, $9.00, Miss Louisa Upson, Locke, Cayuga Co., N. Y., via S. Central R R from Auburn, 18.00, A L Hussey, Van Wert, Van Wert Co., Ohio, 20.00, Chas A Russell, Grand Rapids, Mich., 3.04, Mary A Robinson, Brighton, Macoupin Co., Ill., 8.80, Freeman Ramsey, Sabetha, Kan., 2.40, J W Heisey, Elizabethtown, Penn., 4.80, J P Hoffman, Lapeer, Mich., 32.40, John M Fisher, Chatham Center, O., 4.80. Geo Foreman, Northville, La Salle Co., Ill., $14.00, Jno Moory, St Charles, Saginaw Co., Mich., care W W Gilford 20.00. Cash Received on Account.
Ill T & M Society, $10.00, D Downer, 4.30. Mary Harpham $3.50, John F Hanson 10.00, Christen Jensen 10.00, August Rasmussen 5.00, C D Rasmussen 1.30. Michigan Conference Fund.
Church at Watrousville $30.20. S. D. A. Educational Society.
$110.00 EACH. Friends of the Cause.
$100.00 EACH. Benj Hill.
$25.00 EACH. P Markillie, E G Rust.
$13.00 EACH. D C Webster.
$10.00 EACH. J W Price, A C Morse, Thomas Fry, H Gurney, Seth P Ward.
$5.00 EACH. R A Rice.
$3.00 EACH. Emily C Day.