Earlier text: The Great Earthquake of Lisbon, in 1755Position of the Reformers Concerning the Sabbath and First Day.
By John Nevins Andrews
THE great Reformation of the sixteenth century arose from the bosom of the Catholic Church itself. From that church the Sabbath had long been extirpated; and instead of that merciful institution ordained by the divine Lawgiver for the rest and refreshment of mankind, and that man might acknowledge God as his Creator, the papacy had ordained innumerable festivals, which, as a terrible burden, crushed the people to the earth. These festivals are thus enumerated by Dr. Heylyn:-- "These holy days as they were named particularly in Pope Gregory's decretal, so was a perfect list made of them in the Synod of Lyons, A. D. 1244, which being celebrated with a great concourse of people from all parts of Christendom, the canons and decrees thereof began forthwith to find a general admittance. The holy days allowed of there, were these that follow: viz. the feast of Christ's nativity, St. Stephen, St. John the evangelist, the Innocents, St. Sylvester, the circumcision of our Lord, the Epiphany, Easter, together with the week precedent and the week succeeding, the three days in rogation week, the day of Christ's ascension, Whitsunday, with the two days after, St. John the Baptist, the feasts of all the twelve apostles, all the festivities of our Lady St. Lawrence, ALL THE LORD'S DAYS IN THE YEAR, St. Michael the Archangel, All Saints, St. Martin's, the wakes, or dedication of particular churches, together with the feasts of such topical or local saints which some particular people had been pleased to honor with a day particular amongst themselves. On these and every one of them, the people were restrained as before was said from many several kinds of work, on pain of ecclesiastical censures to be laid on them which did offend, unless on some emergent causes, either of charity or necessity they were dispensed with for so doing. . . . Peter de Aliaco, Cardinal of Cambray, in a discourse by him exhibited to the council of Constance [A. D. 1416] made public suit unto the fathers there assembled, that there might [be] a stop in that kind hereafter; as also that excepting Sundays and the greater festivals it might be lawful for the people, after the end of divine service, to attend their business; the poor especially, as having little time enough on the working days to get their living. But these were only the expressions of well-wishing men. The popes were otherwise resolved, and did not only keep the holy days which they found established, in the same state in which they found them, but added others daily as they saw occasion. . . . Thus stood it as before I said, both for the doctrine and the practice, till men began to look into the errors and abuses in the Roman Church with a more serious eye than before they did." Such was the state of things when the reformers began their labors. That they should give up these festivals and return to the observance of the ancient Sabbath, would be expecting too much of men educated in the bosom of the Romish Church. Indeed, it ought not to surprise us that, while they were constrained to strike down the authority of these festivals, they should nevertheless retain the most important of them in their observance. The reformers spoke on this matter as follows: The Confession of the Swiss churches declares that,463 "The observance of the Lord's day is founded not on any commandment of God, but on the authority of the church; and, that the church may alter the day at pleasure." We further learn that,
"In the Augsburg Confession which was drawn up by Melancthon [and approved by Luther], to the question 'What ought we to think of the Lord's day?' it is answered that the Lord's day, Easter, Whitsuntide, and other such holy days, ought to be kept because they are appointed by the church, that all things may be done in order; but that the observance of them is not to be thought necessary to salvation, nor the violation of them, if it be done without offense to others, to be regarded as a sin." Zwingle declared "that it was lawful on the Lord's day, after divine service, for any man to pursue his labors." Beza taught that "no cessation of work on the Lord's day is required of Christians." Bucer goes further yet, "and doth not only call it a superstition, but an apostasy from Christ to think that working on the Lord's day, in itself considered, is a sinful thing." And Cranmer, in his Catechism, published in 1548, says:--
"We now keep no more the Sabbath on Saturday as the Jews do; but we observe the Sunday, and certain other days as the magistrates do judge convenient, whom in this thing we ought to obey." Tyndale said:--
"As for the Sabbath, we be lords over the Sabbath, and may yet change it into Monday, or into any other day as we see need, or may make every tenth day a holy day, only if we see cause why." It is plain that both Cranmer and Tyndale believed that the ancient Sabbath was abolished, and that Sunday was only a human ordinance which it was in the power of the magistrates and the church lawfully to change whenever they saw cause for so doing. And Dr. Hessey gives the opinion of Zwingle respecting the present power of each individual church to transfer the so-called Lord's day to another day, whenever necessity urges, as for example, in harvest time. Thus Zwingle says:--
"If we would have the Lord's day so bound to time that it shall be wickedness to transfer it to another time, in which resting from our labors equally as in that, we may hear the word of God, if necessity haply shall so require, this day so solicitously observed, would obtrude on us a ceremony. For we are no way bound to time, but time ought so to serve us, that it is lawful, and permitted to each church, when necessity urges (as is usual to be done in harvest time), to transfer the solemnity and rest of the Lord's day, or Sabbath, to some other day." Zwingle could not, therefore, have considered Sunday as a divinely appointed memorial of the resurrection, or, indeed, anything but a church festival. The Fruit of the Spirit.
By Ellet Joseph Waggoner
If we compare the fruit of the Spirit with the result obtained by following the teachings of the Bible, we shall find that they are identical. Paul says that all Scripture is "profitable for doctrine, for reproof, for correction in righteousness; that the man of God may be perfect, thoroughly furnished unto all good works." 2 Tim. 3:16, 17. So if a man will profit by the reproofs and instruction found in the word of God, he will be perfect, lacking in no good thing. But a man cannot be more than perfect, and anything different from perfection is imperfection. If, then, the Bible contains material to "thoroughly furnish" a man to "all good works," and make him perfect, it follows that anything different from the Bible, or that is not contained therein, will tend to imperfection. The fact that any belief or practice is not endorsed or sanctioned by the Bible, is sufficient to condemn it. If it is not found in the Bible, it is not a part of the outfit necessary to make a man perfect. In Gal. 5:22, 23, we read, "But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance." These fruits of the Spirit are the results which come from following the guidance of the Spirit. We will examine them in detail, and see if they differ in any particular from the word of God. The first thing mentioned is love. Very many persons entirely mistake the Bible meaning of love. With many it consists in a sort of good feeling, an indefinable condition, the principal feature of which is that the person feels happy and extremely well satisfied with himself. But the kind of love that the Bible brings to view does not depend solely on the emotions; but is very practical. John says, "For this is the love of God, that we keep his commandments; and his commandments are not grievous." 1 John 5:3. Again, "And this is love, that we walk after his commandments." 2 John 6. And again, "He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him. But whoso keepeth his word, in him is the love of God perfected." 1 John 2:4, 5. Christ says, "If ye love me, keep my commandments." The keeping of the commandments is the test of love. Paul says, "Love is the fulfilling of the law." Who ever heard of a law being fulfilled by its violation? Some persons think that they have so much love to God that he will accept it as a substitute for keeping the law; but we here learn that love is the keeping of the commandments. How a person can love God, and refuse to keep all his commandments, is a mystery that no one has ever been able to explain. Those who make such a profession, lay themselves liable to the charge in 1 John 2:4. We see, then, that the result of following the Holy Spirit is to keep the commandments. But this is the whole duty of man. Eccl. 12:13. And we shall find that while love is the keeping of the commandments, all the other things mentioned by Paul in Gal. 5:22, 23, as the fruit of the Spirit, are the natural results of keeping the commandments. Joy and peace are mentioned next; and they attend the keeping of the law. The psalmist says, "Great peace have they which love thy law." Ps. 119:165. Again we read, "O that thou hadst hearkened to my commandments; then had thy peace been as a river, and thy righteousness as the waves of the sea." Isa. 48:18. Here, too, the Spirit and the word agree. Longsuffering and gentleness are given as part of the fruit of the Spirit. Paul says, in 1 Cor. 13:4, that charity [love], which we have seen is simply the keeping of the law, "suffereth long, and is kind." He also says that it "vaunteth not itself, is not puffed up;" and as we have seen, meekness is a part of the fruit of the Spirit. Goodness is also part of the fruit of the Spirit; and Paul tells us that love "rejoiceth not in iniquity, but rejoiceth in the truth." Again we read that "where the Spirit of the Lord is there is liberty." 2 Cor. 3:17. But James says that the law of God is a "law of liberty." Jas. 1:25; 2:12; and David says that those are at liberty, who keep the law. Ps. 119:45. Here, again, we see perfect harmony. Again Paul says, "For as many as are led by the Spirit of God, they are the sons of God." Rom 8:14. John tells us that those whom God in his great love calls his sons, and who have a hope to see him as he is, purify themselves. 1 John 3:1-3. And Peter completes the chain of testimony by saying, "Seeing ye have purified your souls in obeying the truth," and he adds that this purifying is done "through the Spirit." 1 Peter 1:22. But it is not necessary to multiply proofs. That there can be no inharmony between God's word and his Spirit, is so self-evident that no one who professes to be a Christian should presume to question it. Indeed, the Bible is the work of the Holy Spirit itself. We read, "For the prophecy came not in old time by the will of man; but holy men of God spake as they were moved by the Holy Ghost." 2 Peter 1:21. May the Lord help us to humbly follow the leadings of the Spirit, that we may be guided "into all truth," John 17:17, and finally share the promise of our Father to "see him as he is." New York Camp-Meeting.
By A. O. Burrell
THIS meeting was held at Union Square, about thirty miles north of Syracuse. There were but few trees on the grounds; and when so late in the season, it is better to select such locations. The attendance of our brethren was quite large, being about 500. There were, neatly arranged, fifty-seven family tents, with the 60x120 ft. pavilion in the center. The people in the vicinity had never heard our doctrinal views, and from the first were quite punctual in attendance evenings. On Sunday, by 10 A. M., the tent was well filled, and two discourses were given in succession; then, after an hour and a quarter, the people were called together again, and remained for three hours, with a brief intermission. There was scarcely any walking around on the ground during the services, and I never saw better attention. They were sober, intelligent people, such as we think can appreciate that which is reasonable and sensible. We are quite sure that another camp-meeting there next year will be even better attended than this was. One lady, a sister to one of our Wisconsin ministers, fully embraced the Sabbath, and was baptized. The religious meetings were good. From the first, the brethren and sisters seemed willing to take part, and there was much freedom in speaking from the stand. The main point in the practical preaching was to waken our people to the dangers which surround us, and that kind of devotion to the Master's cause which wins others to the Saviour's cause. On Sabbath, about fifty-five came forward; not because they were particularly urged, but because the Spirit of the Lord was searching them out. Many of them were making their first start in the Master's service. The broken accent and falling tear showed that the Lord was coming near. On Sunday morning, the importance of taking stock in our publishing houses, was set forth, and without asking even one person, $1,270 was pledged; and after we left the grounds, $500 was promised by brethren whose vow is as good as their note. This shows that our good brethren and sisters in New York are anxious to lay up their treasure above. About $125 worth of our publications were sold. On Monday was a precious season, when all the congregation was greatly moved, and confessions were made where hardness had existed. Oh, how the good Spirit of the Lord can tender our hard hearts. How different things look to us when under its influence. The Testimonies were faithfully set before our people, and in particular No. 31, which was freely purchased; and the spare moments that the people had were devoted to reading it. All the business sessions were characterized by harmony, and the old officers were re-elected. The preaching was done by Elds. Whitney, Brown, Wilcox, Stone, and the writer. It was the universal impression that this was the best meeting they had ever had. We enjoyed it very much. We hope the fruit it will bear will be good. A. O. BURRELL. Lansing Camp-ground, Sept. 27. Church and State Sunday Laws
THE California Congregational Association adopted resolutions favoring the incorporation of a more stringent Sunday Law in our State statutes, and tendering their support to the political party undertaking the enforcement of the existing Sunday Law or similar laws. It is not necessary to state that “similar laws” mean with them the same as “more stringent laws;” that is to be expected. The situation is simply this: The church says to the dominant political party, “The Sunday is the ‘foundation of our holy religion,’ and we desire that it should be generally observed. We are unable to enforce its observance, but you have that power. Exert that power, and compel all men to keep Sunday, and we will aid you with our votes and influence.” Of course there is nothing like a union of church and State in this. It is simply a co-partnership for mutual benefit. The Michigan Camp-Meeting.
By A. O. Burrill
THIS meeting was held one mile east of the capitol at Lansing, in a beautiful grove upon an elevated piece of ground commanding a fine view of the State House and other public buildings. The weather was all that could be desired. The attendance was the largest we have ever seen at any of our State camp-meetings. One hundred and sixty-one tents were up, and inhabited by about 1,500 of our people. Elder George I. Butler was present. The preaching was nearly all of a practical nature, calculated to stir up our hearts in the good work of the Lord. The social meeting at the beginning of the Conference showed that many had been reading No. 31, and that good work had been done. About 250 copies of this Testimony were sold on the ground, and a large number more ordered. The retail book sales were over $400 and quite a large sum subscribed for stock in the publishing house. The Sabbath-school was very large, and well conducted. The collection amounted to $42. In the afternoon about 130 came forward, many of whom were making their first start in the Christian life. On Monday, when an invitation was given for those seeking the Lord to come forward, a large number were seen of their own accord making their way to the mourners' seats. Forty-five were immersed in Cedar River, by Elders M. B. Miller and J. O. Corliss. The closing meeting, which was held on Tuesday morning, showed many hearts had been moved to covenant with God to be more faithful, in fact it was with difficulty that the meeting could be closed, there were so many who were anxious to speak. I think it just to say that I have never seen so much interest manifested to read and obey the Testimonies as now, by those who are attending our camp-meetings. Thus another one of our yearly gatherings is passed, and who will be alive next year to enjoy another? The Conference at Tramelan, Switzerland.
By S. N. Haskell
THE meeting of this Conference commenced Friday evening, and continued until Monday noon. There was a general attendance of the friends in Switzerland. On Sabbath the meetings were of special interest. The Spirit of God came into our midst in a special manner; confessions were made, and tears flowed freely. Eld. Andrews was present at each meeting, and took some part in connection with business matters, and in occasionally making remarks, but was too feeble to speak to the people. During the last few weeks his voice has failed, and unless God helps he cannot live long. The brethren manifested a strong desire to help in the work. The amount of their tithe averages nearly ten dollars per member, which is far more than it averages in some of the Conferences in America. As far as we could judge, there is a spirit of faithfulness in this matter among our friends in Switzerland, which equals that of our brethren in any of our American Conferences. On account of poverty and financial embarrassment, they are not able to do as much outside of their tithe as our people in America, but they manifested their willingness to do what they could, by voluntarily pledging to pay various sums monthly, amounting in all to over two thousand francs, or four hundred dollars. This will pay for over three hundred copies of Les Signes des Temps for the coming Conference year, and together with what they annually receive from their subscribers, will be sufficient to cover the cost of their present issue, forty-five hundred copies, exclusive of postage. The postage is about one cent per paper. Money was also paid to the amount of four hundred francs, eighty dollars, for other purposes. Satan in the past has been successful in greatly embarrassing the brethren by leading them to invest in certain schemes which have proved wholly unsuccessful. It will require years if they ever fully recover from it. A disposition to redeem the past, so far as lies in their power, is now manifested. It is our prayer that God will bless them in their efforts. The evening after the Sabbath was principally occupied in answering questions on the tithing system. Business matters passed off harmoniously, Bro. Adamar Vuilleumier acting as interpreter for me. Bro. Vuilleumier has adopted the plan of giving notice that he will furnish one copy of Les Signes des Temps free on trial for four successive months to any one who will apply to this place for it. This plan is proving successful in finding interested readers and also subscribers. Others are adopting the same method. If the friends here continue their work as they are now carrying it forward, Protestant Switzerland will be thoroughly warned by having the truth set before them in this manner. They also furnish tracts and pamphlets to those who become interested. To go from house to house and obtain subscribers requires a costly license, but this method of distributing reading matter is strictly lawful. Quite a number were present who had recently embraced the Sabbath from reading. It was soul-refreshing to see so much faith in the missionary work as was manifested by those who had been engaged in it. One brother said in his remarks, that if they were only faithful they would yet see "les sabbatistes croitraient comme des champignons," the Sabbath-keepers springing up like mushrooms. These appeals came from those whose hearts had become inspired by an experience in the missionary work, and they seemed to electrify all present. Even those who could not understand all that was said, could feel the spirit that went through the meeting. The meeting closed Monday noon with a special season of prayer for Bro. Andrews, in which a goodly number took part. Eld. A. endured the fatigue of the Conference much better than we could have expected. We returned to Bâle, Tuesday, Sept. 12. The friends unanimously expressed an appreciation of the remembrance of them as shown by the American brethren in sending them help. They also desired to be remembered in their prayers. S. N. HASKELL. The European Conference.
By S. N. Haskell
THIS conference commenced Thursday, September 14. Brethren Loughborough, Matteson, John, and Drew were present, and represented the cause in Norway, Sweden, and England. Brethren living in Switzerland were also in attendance. In many respects this meeting was a very interesting one. The trials and difficulties experienced in the several European missions, were spoken of, and the most successful methods to meet them were freely talked over. This was a source of much encouragement, for it was evident that our brethren, although widely scattered, had experienced similar difficulties and trials. Much was brought out which showed that we have one common foe to meet. Satan is ever ready to suggest that our trials and perplexities are peculiar to ourselves, but we are all in a common enemy's land. Those who are embassadors for Christ, especially those who are laboring in foreign countries, will find that Satan will make his attack upon them in the most effective manner, in order to hinder the progress of the work. Plans for carrying forward the cause were freely discussed. The publishing work received considerable attention, and all present were agreed that a paper published in Europe would be more effective than any that could be published in a foreign country. It was also the opinion of those of experience that a monthly paper, containing the same amount of reading matter, is preferable to one issued weekly or semi-monthly. Bro. Matteson had come to this conclusion before the meeting, and now designs to issue his paper, the Tedernes Stegn, after the first of October, each month, in an enlarged form. The character of the matter to be printed, the manner of conducting a paper, how to obtain subscribers, etc., were freely discussed. It was evident, from the testimony that was given in at this meeting, that in nearly every locality in Europe where there are now Sabbath-keepers, an interest was first awakened by reading periodicals sent from America. As the doctrinal articles in the French paper were designed to meet the peculiar objections existing in Europe, many of which are different from objections commonly urged in America, it was considered advisable to preserve them in English, for future use in other European papers. A European Conference was organized and officers elected for the ensuing year. The Constitution adopted was as follows:— This Conference shall be called the European Conference of Seventh-day Adventists. The object of this Conference shall be to promote the missionary work by establishing more intimate relations between the brethren of the different nations of Europe, and also between them and the brethren of America. All who are members of any Conference or mission of S. D. Adventists shall be considered members of this Conference if they see fit to attend its sessions. The officers of this Conference shall consist of an Executive Committee of three, a Secretary, and a Treasurer. When any important enterprise involving a considerable expenditure of money, or affecting the general interests of the cause, is to be entered upon by any mission, it shall be the duty of those conducting that mission to consult with the Executive Committee of this Conference. ARTICLE VI.—TIME OF MEETING.
There shall be an annual meeting of this Conference at such time and place as the Conference Committee may appoint. Special meetings may be called at the discretion of this committee. This Constitution may be amended at any annual meeting by a two-thirds vote of those present. It was the design in drawing up this Constitution to make it as simple as possible and meet the present need. The Treasurer provided for in it is not to hold any local Conference funds either in Europe or America, or to interfere with any relation existing between the missions and different funds in America. The design was to provide for meeting such expenses as may arise outside the limits of any European Conference where the providence of God is opening the way into new fields of labor. These are continually presenting themselves in different portions of Europe. No one in America is excluded from assisting in these enterprises if they choose to do so. The Sabbath was spent as a day of fasting and prayer for God's blessing to rest upon the work in Europe and especially upon Bro. Andrews. Conference closed Sunday. On Monday, Bro. Andrews was apparently stronger, with a returning appetite. We look upon this as a token of returning health, and an evidence that an angel of God has touched him and rebuked the disease which has so long preyed upon him. SOME years ago a teacher in one of the Detroit public schools noticed a bright, colored girl among her scholars, who commended herself by her excellent demeanor and her ready facility in pursuing her studies. One day the teacher saw the girl's mother, a poor washer-woman and widow, and asked her how she would like to have her daughter receive a thorough education and become a teacher among the people in the South or in Africa. It was just what the mother would like, and then and there the purpose took definite shape under the kind encouragement of the child's teacher. And then the years sped on. The mother toiled over her wash-tub and ironing-board, and the daughter pushed rapidly ahead in her studies, assisting her mother as she could. In time she graduated from the lower grades into the high-school. In time she stood among the graduating class in the high-school, honoring herself and her teachers by her studious habits, and her ability to acquire knowledge. By this time, so close had they lived, and so well managed, that the mother had $100 laid by. With this little capital, four years ago, the two went to Ann Arbor. Here a single room was hired which served as work room, living room, and sleeping room. The mother took in washing from the students during term time, earning $6 and $7 per week, and in the long vacations both mother and daughter went out to service in families to add to their small store. On these humble earnings they lived, paid tuition (fortunately small), and bought texts books, and thus the daughter was kept at the State University. There, too, she stood with the foremost in her classes, and in June last graduated with her fellows. The goal of years of such toil and self-sacrifice as few know or would have the heroism to encounter, was reached. But this was only a new starting point for fresh, even life-long labors and self-denials. During the four years' course at the University, pursued under what, to most of us, would have seemed insurmountable difficulties, both mother and daughter were upheld by the hope—paradoxical as it may seem—of a "life of self-sacrifice," if indeed the glad service in honor of Him whose whole life was sacrificial can be so called. And when, after four years of study, the daughter's zeal for the mission cause, and her great longing to carry the light of the gospel to those that "sit in darkness," in the land of her fore-fathers, had but increased as the day of her graduation approached, the mother not only did not dissuade her from her purpose, but was ready also to go, trusting of the same Lord who had kept them while here, to give her, even on the far-off shore of the dark continent, her "daily bread."465 We only add, that Mary Lucy Harding is now a regularly appointed missionary to Africa. Immediately after commencement she sent a written application through the Woman's Presbyterian Board of Missions of the Northwest, accompanied by many high testimonials, beside those of Dr. Steele, her pastor, and President Angell. So unqualified were these testimonials to her qualifications and worth that she was at once accepted and will probably sail for Africa with her noble-hearted mother, the coming autumn. This is one of "the short and simple annals of the poor," a record of life among the lowly and unknown, that has been going on for years past, unnoted save by One whose eye rests with special favor upon such precious gifts of devotion and love. "And they shall be mine, saith the Lord, in the day when I make up my jewels."—Detroit Tribune. The Missionary.
By E. S. Upford
"And to you, who are troubled, rest with us, when the Lord Jesus shall be revealed from Heaven with his mighty angels."—2 Thes. 1: 7. UNTO you, oh troubled Christian,
You, who bear a load of woe,
Cometh sweet the saintly message,
That you may a comfort know.
From the lips of God's dear servant,
Thus he spake in days gone by:
"Rest with us" when the Lord Jesus
Shall descend the flaming sky. "Rest with us." Oh blissful bidding!
Care and grief must lighter grow,
Till the star-lit night is over,
And we see the morning's glow.
Lo! with mighty angel escort,
And the seraph's trumpet-blast,
All his sleeping, waiting loved ones
Shall be summoned home at last. Toiling brother, bowed with sorrow,
Weary sinner, stricken sore,
Hear the words of invitation—
Take this gospel evermore.
"Rest with us when the Lord Jesus
Comes to reign in glorious power!"
And, in patience, watch the tokens
Of the grand approaching hour. —Rev. E. S. Upford (Baptist). California Health and Temperance Society.
THE third annual session of the California H. & T. Society was held in connection with the camp-meeting at Healdsburg. The first meeting was called October 8, at 5 P. M. After singing, and prayer by Elder Van Horn, Barbara C. Rice was elected Secretary pro tem. The minutes of the last annual session were read and approved. The report of the work for the past year was given: Number of members added during the year, sixty-seven. Of these, forty-eight are full members, and nineteen are pledge members. Sixty have signed the Teetotal Pledge, three have signed the Anti-rum and Tobacco Pledge, and four have signed the Anti-whisky Pledge. This shows only a part of the work done, as full reports have not been received. Cash on hand Oct. 16, 1881......................$10 78
Received on fees.............................. 12 00
“ “ dues and donations............... 2 10-$24 88
Paid Gen. Association......................... 6 25
“ on incidentals............................. 3 65
Cash on hand................................ 14 98- 24 88 FINANCIAL STANDING OF SOCIETY.
Cash on hand................................ 14 98
Due Gen. Association.......................... 12 00
Assets...................................... 2 98- 14 98 The President appointed the following committees: On Nominations, W. C. White, Wm. Saunders, and Eld. J. D. Rice; On Resolutions, Eld. J. H. Waggoner, Eld. G. D. Ballou, and N. C. McClure. After a temperance song, Elder Ballou gave an interesting talk, illustrated by the temperance charts. He thought that now, if ever, Seventh-day Adventists should show themselves in the front rank of temperance reformers. The talk was instructive, and the charts served to greatly deepen the impression. Elder Waggoner then followed with a few remarks. He stated that thirty years ago he attended a man who died of delirium tremens, and that ever since that time he had been a pronounced prohibitionist. He thought the church ought to present the highest type of temperance. The President then spoke of the significance of the word “temperance.” It is a broad term, having reference to more than simply abstaining from intoxicating liquors. As the command, “Thou shalt not kill,” prohibits not only murder, but also every act or emotion which, if cherished, might lead to the taking of life, so the command to be temperate requires rigid self-control in everything. After singing, the meeting adjourned. A second meeting was called October 11th, at 9 A. M. After the opening exercises, the Nominating Committee presented the following report: For President, E. J. Waggoner; Vice-President, C. H. Jones; Secretary and Treasurer, Eld. G. D. Ballou. These persons were elected officers for the ensuing year. The Committee on Resolutions presented the following:— Resolved, That we pledge ourselves for the future to show our faith in the Health and Temperance reform by our works. The President said that this might mean a great deal, and it might not. If the faith in the work is small, the work will be correspondingly small. He spoke of his faith in the work, especially of the beneficial effects to be derived from practicing the two-meal system. H. C. Palmer said that his strength had greatly increased since adopting that system. Brother Ings to the good effects of the health reform upon himself and wife. Prof. Ramsey followed with remarks upon the benefit which he had derived, physically, mentally, and morally, by regularity in eating, and abstaining from condiments, grease, etc. Brother Lamb said he had faith in the health reform, although of late he had backslidden somewhat. He related that a few years ago while at work with a threshing machine, half of the company were health reformers, abstaining from meat, grease, etc., and the rest ate freely of everything they desired. Those who ate no meat were healthier, and could do more work without fatigue than those who ate meat. Brother Tay told how he had been benefited by abandoning tea and coffee. Elder Van Horn gave his experience in few words. He had never tasted alcoholic liquor or tobacco, and had used very little tea and coffee. Had been a health reformer for many years. He knew nothing of sickness, and had not an ache or pain. These experiences, briefly told, added much to the interest of the meeting. The resolution presented was adopted by unanimous vote. The President urged the importance of sending to the Secretary the names of all who signed the pledge. The meeting then adjourned. In the intervals between regular meetings, several children’s temperance meetings were held. Much interest was manifested in learning the temperance lessons which were distributed. E. J. WAGGONER, Pres.
B. C. RICE, Sec. pro tem. Ought there not to be a law prohibiting the smoking of tobacco upon the streets and in public places? The recurrence of the season for travel, amusement, and life in the open air brings this forcibly to mind. Wherever we may seek fresh air and out-door life during the summer months, whether in country or city, at Coney Island or at Central Park, on the steamboat or on the car, the man with a cigar in his mouth is there before us. On the steamboat he invariably selects a breezy position on the front part of the boat, and allows the effluvia from his tobacco to float into the faces of those behind him. He always gets on the windward side of the boat; indeed, there is generally a placard warning him that there is to be "no smoking abaft the wheel," thus encouraging him to smoke where he will most annoy the greatest number, through traditional reverence for the quarter-deck. On steam or horse-car some "gent" is usually to be seen holding a lighted "fumer" between the tips of his fingers, taking a whiff occasionally, and allowing the fumes to lazily diffuse themselves about him. In the parks and at the pleasure resorts, the smoking brigade is always out in full force, apparently happy in making others unhappy. The air of a crowded depot or waiting-room is almost sure to be thick with the poisonous exhalations of consumers of cigars, cigarettes, and pipes, in spite of the dead-letter announcement, "No smoking allowed." Everywhere the pure air is turned into a "foul and pestilent congregation of vapors." Is it not time that something should be done towards the righting of this wrong? We have "whisky crusades," "prohibition" agitation, civil service reform; why not a public smoking reform? Cannot the public be brought to the conviction that people who do not smoke have rights which smokers ought to respect, and which they will be made to respect, if they will not do it voluntarily? The average smoker, on being remonstrated with for smoking where it will annoy others, will say, "Well, I guess I've got a right to smoke; if you don't like it, you can emigrate." That is his stand-point—that he has a right to smoke. But has he a right to smoke his neighbor too? Has any man a right to poison and vitiate the common air for the sake of his own enjoyment? Have men any more right to pollute the atmosphere of Murray Hill with the smoke from poisonous weeds than they have to pollute it with the noxious odors of a sludge-acid factory? Have men any more right to puff out tobacco-smoke in a crowd than they have to throw around vitriol in a crowd? We grant that a man has a right to smoke; but he has no right to compel others to take his smoke. In his pursuit of happiness he has no right to infringe on that of another man. If a man must smoke, let him do it in private, and not where he will annoy and injure others. Public opinion ought to compel this; if it is not powerful enough to do it unaided, ought not the law to aid? If not, why not?— Christian Union. “The Utility of Drunkenness.”
THE Popular Science Review for October, has, under the above heading, an ironical plea in favor of that vice. It says that the “survival of the fittest” is the true method for the development of the race, and that the sooner the coarser, more brutal, or merely animal specimens of humanity are gotten rid of, the faster will the race develop. Drunkenness, it says, furnishes a sure means of destroying this class, while at the same time they will be enjoying themselves in their fashion. The case of the Indians is cited, who have been swept away by such indulgence, to make room for a higher race; and the statement is made that “if those who love alcoholic drinks for the sake of the excitement they induce, are only supplied with cheap and abundant happiness, our criminal and pauper population will be reduced to a minimum.” But all this will be understood to be highly ironical. Even if those who are affected by the drink curse were of the lowest and most brutal class, Christianity would demand that an effort be made for their preservation. But when we consider the thousands of innocent ones who are killed by alcohol, although they never touch it; that the terrible curse is ever reaching out for new victims, and that new recruits are daily being added to the vast army of our criminal and pauper population; and that alcohol takes these recruits, from the highest as well as the lowest classes, and degrades them itself before killing them; all who have the slightest love for their fellow-men, must cry out for the suppression of the infamous liquor traffic. There are some who glory in their shame; but let those who would escape from bondage, have a chance for their lives.