Earlier text: Is Saturday the True Seventh-DayPLEASE answer through your paper the following questions:— 1. Do Seventh-day Adventists hold that the fact that God rested on the seventh day, and blessed it, and sanctified it, is authority for its observance among men? 2. Do they teach that the ten commandments were enjoined by Moses, or through him upon any beside the Hebrews and those who were circumcised as proselytes to their religion? 3. Do they teach that Christ enjoined the observance of the fourth commandment upon the Gentiles who became Christians? If so, cite their Scriptural authority. ANSWER 1. Yes. Webster defines the word "sanctify" thus: "1. To make sacred or holy; to set apart to a holy or religious use; to consecrate by appropriate rites; to hallow. . . . . 4. To impart sacredness, venerableness, inviolability, title to reverence and respect, or the like, to; to secure from violation; to give sanction to." When therefore it is stated in Gen. 2:3 that God sanctified the seventh day, it means that he set it apart to a religious use, gave sanction to it; in other words, he commanded that men should observe it. The word "hallowed," found in the fourth commandment, is translated from the very same word that is rendered "sanctified" in Gen. 2:3. The fourth commandment introduces nothing new; it simply repeats the command to keep holy the Sabbath-day, refers to the events of the creation week, and states in closing that at that time God commanded the observance of the Sabbath. When God rested upon the seventh day, it became his Sabbath-day or rest-day; the blessing which he pronounced upon it made it superior to the other331days of the week; the crowning act of sanctifying it made its observance obligatory on men. 2. The ten commandments were enjoined neither by Moses nor through him, but by the Creator himself. See Ex. 20:1, and onward. When Moses, at a later date, repeated these commandments, he said, Deut. 5:22, "These words the Lord spake unto all your assembly in the mount out of the midst of the fire, of the cloud, and of the thick darkness, with a great voice; and he added no more. And he wrote them on two tables of stone, and delivered them to me." Now as to the question, "Were the ten commandments enjoined upon any besides the Hebrews and those who were circumcised as proselytes to their religion?" We answer, The commandments were for all men, irrespective of race or condition. Paul says that "the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers, for whoremongers, for them that defile themselves with mankind, for menstealers, for liars, for perjured persons." 1 Tim. 1:9, 10. Now read in Rom. 1:21-32 Paul's description of the heathen nations, and you will see that they did these very things, and that consequently the law was made for them. The law was not made for a righteous man but for sinners; but since there are none who are righteous, Rom. 3:9, 10, 23, the law must have been made for all. Suppose we particularize in regard to the commandments. Would our friend claim that none but Jews were under obligation to worship the one true God to the exclusion of all others? If so, then he must hold that the heathen committed no sin in worshiping the creature instead of the Creator. Were only the Jews forbidden to take God's name in vain? Did God design to allow all except the Jews to kill, commit adultery, steal, bear false witness, etc., at pleasure? Most assuredly not. The missionaries of all Christian denominations teach the heathen to avoid all these things, and they do so on the authority of the ten commandments alone. They recognize the truth of Paul's argument that the law was made for the Gentiles as well as for the Jews. The Jews, as a nation, did not exist till several hundred years after the flood, yet we find that before the flood murder, theft, adultery, were regarded as sins, and all the inhabitants of the earth were destroyed on account of those sins. We must conclude, therefore, that the law existed long before it was spoken upon Sinai; and that it was binding upon all the inhabitants of the earth. In the case of the Sabbath the evidence is very clear, for (1) As shown above, we are expressly told that the observance of the Sabbath was enjoined in Eden; (2) There was then but one man upon the face of the earth; then of course it was to Adam that the Sabbath commandment was given; but (3) Adam stood as the representative of the whole human family; therefore the Sabbath was given for the whole human family; and this agrees with our Saviour's words, "The Sabbath was made for man." But now the question naturally arises, "If it was intended that the Gentiles should keep the law, why was it spoken only to the Jews at Sinai?" It will not be out of place to consider this matter as briefly as possible. In the beginning God talked with man, and made known to him his will. It was his design that Adam should be the head of a race of sinless beings. But Adam sinned; having violated God's law, he was under sentence of death, but a plan was devised whereby he might escape the consequences of his sin. But as the population increased, sin increased until the whole world had gone astray from God, and the flood was sent to destroy all the inhabitants. Then Noah and his family alone remained to re-people the earth, and to them was intrusted the responsibility of keeping alive the knowledge of God. Again man was unfaithful to his trust, and soon the whole world was lost in idolatry. Only one family, that of Abraham, remained upright. Since he alone was loyal to God, he was chosen as the depositary of God's law. God did not act arbitrarily, or use partiality, when he selected Abraham; he made himself known to him, because he alone wished to retain God in his knowledge, and he alone would command his household after him to keep the way of the Lord. Gen. 18:19. On account of Abraham's faithfulness, the promise was made to him that he should be a great nation, and that in him all the families of the earth should be blessed. See Gen. 12:2, 3. Isaac and Jacob, and their families, were the singular ones of the time in which they lived, in that they alone worshiped the true God. Jacob, or Israel, went into Egypt, and there their descendents became a great nation, the Israelites. While here they were so oppressed and hindered in their worship, that when God delivered them it was necessary to repeat his law to them. Why did he give them his law? Because they alone, of all the inhabitants of the earth, would receive it. Other people were not prohibited from learning of God, and keeping his law, but in conformity with God's promise to Abraham they were obliged to be adopted into the family of Abraham. But the Jews were often unmindful of their obligation to God, and forgot him, until, on account of their stubborn rebellion, they were finally rejected as a nation. God would accept them as individuals, but as a nation they were deprived of the high honor of being the depositaries of his law. What then? Did God change his plan, and violate his promise to Abraham? By no means. Read Rom. 2:28, 29: "For he is not a Jew, which is one outwardly; neither is that circumcision which is outward in the flesh; but he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit." And Gal. 3:27, 29: "For as many of you as have been baptized into Christ have put on Christ. . . . And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise." God did not cast off Israel, but simply ordained that the badge of citizenship should no more be outward circumcision, but circumcision of the heart, that is, a cutting off and putting away of the carnal mind, bringing it into subjection to God's law. All who would do this were to be enrolled as Israelites, and those who remained disobedient, even though they could trace their ancestry back to Abraham, were no longer counted as part of Israel. See Rom. 2:28, 29; 9:6-8. And so it is the Israelites still, and they alone, who are God's chosen people. As in the former dispensation, the Gentiles who accepted God and his law, became a part of the literal Israel, and shared all their privileges, so now the Gentiles are exhorted to keep the commandments of God and the faith of Jesus, but in doing so they cease to be Gentiles and become Jews, a part of the true Israel. Those who do not become Israelites, have no part in the promises, since the promises were made to Israel, and to none other. Rom. 9:4. 3. This question has really been answered above. All who become Christians must keep the law and consequently the fourth commandment. Christ enjoined obedience to the law: "Therefore all things whatsoever ye would that men should do to you, do ye even so to them; for this is the law and the prophets." Matt. 7:12. And he taught obedience not to a portion of the law only, but to the whole. "Think not that I am come to destroy the law or the prophets; I am not come to destroy, but to fulfill [to ratify, to establish]. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled." Matt. 5:17, 18. To the young ruler he said, "If thou wilt enter into life, keep the commandments." Matt. 19:17. Does any one say that these words were addressed to the Jews? We reply that Christ taught none directly except Jews. The gospel was not preached to the Gentiles until sometime after his ascension. But just before his ascension he commissioned his disciples to teach all nations and baptize them; "Teaching them," said he, "to observe all things whatsoever I have commanded you." Matt. 28:20. All that Christ said was for all. He did not teach one thing for one class of hearers, and another thing for another class. Did Christ, then, enjoin the observance of the fourth commandment? We reply, Yes. Upon Gentiles? Yes; upon all who desire to obtain eternal life. Christ, however, commanded nothing upon his own authority. He commanded nothing. "My doctrine," said he, "is not mine, but his that sent me." John 7:16. He came not at all necessary that Christ should reiterate the commandments. They had been given in the most formal and solemn manner, and, like all laws, must remain in full force until as formally repealed. Even if Christ had not mentioned the law at all, we would understand that it stood unchanged, but as above quoted, he declared in the most positive terms that it should never pass away. Christ and the Father are one, that is, there is the most perfect harmony in all their thoughts and actions. They were one in creating the world; one in giving and upholding the law; one in the plan of salvation.
E. J. W. Pacific Coast Conference.
By S. N. Haskell
It is necessary for those intimately connected with the work of God to have frequent consultations together. Sin has marred the faculties of all so that the judgment of no one person is perfect. To supply this defect, God has placed in the church various gifts, not all to any one person, but divided severally as he would, so that these gifts can be brought together to supply the deficiencies caused by sin. The more the different features of the cause are canvassed by a multitude of counselors, and contemplated moves are looked upon from different stand-points, the more safe will be the conclusions arrived at. God made man a social being and to a certain extent dependent upon his neighbor. The apostles felt the need of this. They met in an upper room and spent much time in prayer and consultation. The apostle to the Gentiles was instructed by the Spirit of God to visit Jerusalem and confer with the brethren. The first General Conference of Christians was held at Jerusalem in the year 51. It was at such times that God in a signal manner gave his Holy Spirit to enlighten the minds of his people and sanctify their judgments. Individuals living alone become one-sided in their experience, and odd and singular in their ways. The moulding influence of society is necessary upon each other. These are self-evident facts; and the same principle is true in churches and Conferences. While in Germany last year we found a company of Sabbath-keepers very conscientious. They sang upon one strain only. They did not raise or lower the voice at all. They used no verses, but simply sang psalms as they read in prose. Could they have mingled with other brethren in Europe, they would readily have learned that it was not sacrilegious to sing poetry according to accepted tunes. It is the blending of habits and of ideas that gives light and knowledge. Churches which have no connection with others often entertain notions that are inconsistent in the extreme. Yet they may be conscientious and God fearing, but their usefulness to others is greatly crippled by their peculiarities. Our church and Conference organizations are simple but are designed to bring together representative men from all parts of the field, so there may be unity of action. This avoids extremes and gives correct views of the Word and work. While at the North Pacific Conference the propriety of having a general meeting, where the three Conferences of the Pacific Coast, and also Nevada, could be represented, was freely discussed. Upon this coast there is every feature of the work that exists in any part of the field. We have a school, a Publishing Association, the Ship Missionary work; the cause presents every phase, and every class of people is represented here. Hitherto the Northern Conferences have been more by themselves. There are many reasons why it would be well for our brethren on this coast to associate more, and receive ideas from one another. The people of the North Pacific and Upper Columbia Conferences are situated in many respects similar to the California Conference, and while they labor to a greater or less extent under the same circumstances, having to meet the same influences, it must be admitted that in some things the California Conference is far in advance of the others. This must be attributable largely to their having the benefit of different laborers from the East. Could the brethren north have had the same advantages, they would have been far in advance of what they are now. The people are as willing, and are not lacking in ability and means in proportion to their numbers. But as they are on account of their situation deprived of many privileges, all can see that it would be for the mutual advantage could the friends on this coast meet at least once a year in a general council. Each Conference needs the benefit of others in order to learn of the work as it progresses in other portions of the field. The cause is one, and oftentimes a change of laborers is beneficial to any Conference; and were there more of a connection this might be brought about many times. The geographical position of the Pacific Coast is such that it never will derive that amount of benefit from the Conferences east of the Rocky Mountains that they will from one another. This makes it more important that the Conferences on this coast have consultations among themselves, and each part of the332field have the full benefit of help the General Conference may send from time to time. It will send help to the coast to be present at least once a year at the annual meeting, and not only would these Conferences be benefited by this labor, but the General Conference would be able at this meeting to receive a knowledge of the work throughout the entire coast. It cannot be expected that the General Conference can furnish laborers to visit each of these fields and spend the time with them that would seem to be necessary if taken separately. Then the cause upon this coast would be better represented at the General Conference, at each annual session; whereas at the present time it would be inexpedient for Upper Columbia Conference, and even the North Pacific Conference, and also the brethren in Nevada to always be represented by delegate at the General Conference. Again, it would be a source of encouragement for our brethren in the northern part of the State could their Conferences be well represented by a number of delegates at the next annual meeting of the California Conference, and no less encouragement would it be for California to have our northern Conferences well represented here. We hope, therefore, at the coming camp-meeting in California to see a representative from Upper Columbia and North Pacific, also from the brethren in Nevada. Then one year from now perhaps in the North Pacific Conference there might be a good representation from California and these other fields; and then the year following Upper Columbia might receive delegates from each of the other Conferences. It would be for the spiritual prosperity of each of these different fields thus to meet in counsel. We therefore cordially invite our brethren from the North and from Nevada to meet with us, by a good delegation, at our camp-meeting at San Jose. While we have our respective fields to care for, we have some interests which are mutual. The school located in California should receive support by way of students and means from this entire coast. Then in return it should qualify laborers to go to each of these fields as ministers, canvassers, colporteurs, and teachers of schools. From the nature of the work, no institution of Seventh-day Adventists can be local in its operation. May God hasten the day when it can be truly said that the Pacific Coast school has sent laborers to the islands of the Pacific Ocean; that Australia and New Zealand have received the word of God from those institutions which are nourished and supported by the friends of the cause up and down this coast. There are fields west of us stretching out their arms for help. What shall be done for them? and, How soon can we do it? are questions that interest the friends of the cause in Nevada, Oregon, and Washington Territory as much as California. These questions should be considered by the representative men of each of these fields. We want larger and more unselfish ideas concerning the work before us. The Missionary.
By Chas. C. Ramsey
SINCE my last report, I have visited the churches in Fresno County. There are three regularly organized: Fresno City, Fair View, and Mountain View. Sabbath, June 23, I met with the Mountain View church (Burrough Valley); held two meetings on that day. At the forenoon service, the subject of the sanctuary and its cleansing was presented, with a consideration of the solemn times in which we live, and the grave responsibilities of the present hour, resting upon all who have the light of present truth. The social meeting which followed gave evidence of an earnest desire and a strong determination to obtain a deeper consecration to the work of God. Every Sabbath-keeper in the house, including a number of youth, gave a feeling testimony. The afternoon meeting was devoted to the interests of Healdsburg College. Its object and character were set before our people, and the importance of immediate preparation to labor in the cause of God strongly urged upon them. Several of this company, and perhaps others in the vicinity, expect to enter the College during the coming year. On the following Tuesday evening, a meeting was held in behalf of the missionary and Sabbath-school work. The solemn duty to sustain these enterprises by our personal efforts, means, and prayers, was pointed out from the Scriptures. As a result, it is believed that our brethren and sisters here will take hold of the work with greater interest and zeal than before. God has rich blessings in store for this church, if they will become fully consecrated to his cause and faithfully follow the leadings of his Spirit. This company is very favorably situated for spiritual growth and prosperity in many respects, as all but three or four of the residents of the valley are Sabbath-keepers. The public district school is under their full control, and here a devoted teacher could accomplish much for the advancement of truth. It is to be hoped that our people here will take pains to obtain the services of such a teacher. It may be here stated for the information of all our people thus situated, that it would be well for them to correspond with the president of our College whenever in need of a teacher, as there are always Sabbath-keeping students in the school who are competent to teach in the public schools and who have this work in view. The College affords an excellent opportunity for making a thorough preparation for teaching, although this is not its special object. Wednesday night, June 27, I met with the Fair View church (Temperance Colony). Here, as before, the relation of our College to the cause of God was presented, and the importance of preparing for active labor in spreading the truth specially emphasized. Every family of Sabbath-keepers was visited besides a number of others who are not of our people. The promise of several students from this church was received, together with several who do not profess the truth. The Lord has precious souls in this little company, and if they become "not weary in well-doing," but communicate some of their zeal to those around them, they and others who are out of the ark of safety will be saved at Jesus' coming. Sabbath, June 30, I was with the church in Fresno City. Essentially the same plan was pursued here as at Burrough Valley. Considerable interest in the College was manifested by all our brethren and sisters present. I met here as at both the other churches some noble young people who have an earnest desire to labor for the truth more actively. Some of them have decided to enter the College the coming year, and the only reason for hesitation in any case was the lack of means. I trust that the way may open for all of these earnest souls to receive the benefits of our College. Probation will soon close, the harvest is ripe, the laborers are few. In the providence of God, I believe that Healdsburg College may accomplish much for the advancement of the Third Angel's Message. May it not, therefore, reasonably expect the patronage, prayers, and support of all the people of God on this coast? North Pacific T. and M. Society.
THE seventh annual session of this society was held on the camp-ground at Beaverton, Or. The first meeting convened June 21, 5 P. M. Prayer by Eld. Colcord. Minutes of the last annual meeting read and accepted. Report of labor, finances, and standing of the society was called for and read. The reports, on being compared with those of last year, showed about three times the amount of labor performed and money received. Committees were appointed as follows: On Nominations, Eld. W. L. Raymond, Henry Atkins, and Joseph Wilson; on Resolutions, Eld. G. W. Colcord, R. D. Benham, and J. Kingsbury. The remainder of the time allotted to the meeting was occupied by Eld. Haskell in giving a very interesting and instructive address on the rise, time of organization, progress, and object of the missionary society. He remarked that the time will soon come when the message will go with a loud cry, and the work will be more largely accomplished by missionary labor than by preaching; that this is the most important work in which man ever engaged, and that by taking an active part in this cause we are working with God and angels. Some thrilling incidents were related in regard to the Waldenses; their missionary spirit and the bitter persecution it brought upon them. Adjourned to call of chair. SECOND MEETING, JUNE 25, 5:30 P. M.
Prayer was offered by Eld. Haskell. The Nominating Committee submitted the following: For President, Eld. C. L. Boyd; Vice-President, O. Dickinson; Secretary, Mrs. C. L. Boyd; Assistant Secretary, J. M. Cole; Directors—District No. 1, J. C. Bunch; No. 2, T. H. Starbuck; No. 3, J. Burden. The nominees were elected. District No. 3 was divided so as to form another district, to be known as No. 4, and G. W. Davis was elected director. Voted, that the State officers draw the lines between the two districts, Nos. 2 and 3. The Committee on Resolutions presented the following report:— WHEREAS, The providence of God clearly indicates that his blessings accompany the colporteur work of many missionary laborers in obtaining trial monthly subscriptions to the SIGNS OF THE TIMES, weekly visiting subscribers, selling our publications, etc., therefore
Resolved, That we hereby express our confidence in this phase of the missionary labor, and will do what we can to encourage proper persons to devote their time to this work. WHEREAS, Much time is required to obtain first numbers of subscriptions to the SIGNS from Oakland, Cal., therefore
Resolved, That we recommend that our State Secretary order a sufficiently large club of the paper to remail to all who subscribe for less than six months. Resolved, That we encourage suitable persons in our various churches who cannot devote all of their time to missionary efforts, to devote what time they can in their own neighborhood to obtain trial subscriptions, to visit and to secure renewals of subscriptions. Resolved, That we urge our brethren and sisters while traveling through the country to solicit trial subscriptions to the SIGNS, even though they cannot revisit the subscribers; that the names be sent to the State Secretary and then to some experienced V. M. worker, to increase by correspondence the interest created. After remarks, questions, and explanations, the resolutions were adopted. Eld. Haskell reminded the brethren of the necessity of their becoming full-paying subscribers to the SIGNS, in order that they may be enabled to furnish clubs at reduced prices for missionary purposes. Remarks were made concerning the location of the State library. Portland was spoken of as the proper place notwithstanding the necessary increase of expenses. Pledges were made to the amount of $558 on the Reserve Fund, and $109.10 on Tent and Camp-meeting Fund. In an informal meeting it was advised that the State library be moved to East Portland as soon as possible, and that the place be thoroughly canvassed, preparatory to tent-meeting; $300 were pledged to help carry forward the canvassing enterprise. Several of those specially interested in the work remained two days after the meeting proper adjourned. The time was devoted to instructions relative to canvassing for "Thoughts on Daniel and the Revelation" and the SIGNS, and laying plans for future operations. Five young men and two young women went from the meeting to enter upon the canvassing work. The financial report for the year ending June 1, 1883, is as follows:—
ASSETS.
Due from Societies........................... $ 89.32
“ “ Ministers............................ 6.80
“ “ Private individuals.................... 42.57
“ Books, tracts, etc., on hand.............. 239.97
LIABILITIES.
Due SIGNS Office............................. $ 69.56
“ Review “............................. 149.39
“ For new tent............................. 140.00
PRESENT STANDING OF SOCIETY.—CASH STATEMENT.
Cash on hand July 1, 1882.................... $ 10.11
Received on periodicals...................... 444.83
“ “ Tract Society Fund................... 490.44
“ “ Reserve “............................ 238.10
“ “ Tent and Camp-meeting Fund............ 130.85
$1,314.33
Cash paid to SIGNS Office.................... $883.19
“ “ “ Review “............................ 70.00
“ “ For new tent............................. 100.00
“ “ On last camp-meeting expenses............ 34.13
“ “ For general expenses..................... 25.57
$1,112.89
Cash on hand................................. 201.44 Following is the report of labor for the year ending June 1, 1883:—
No. of members................................ 113
“ “ reports returned......................... 245
“ “ added................................... 49
“ “ dismissed............................... 6
“ “ visits.................................. 619
“ “ letters written......................... 1,284
“ “ pages of tracts given away................ 60,723
“ “ “ “ loaned.......................... 49,722
“ “ “ “ sold............................ 68,565
“ “ periodicals distributed................... 10,136
“ “ SIGNS in clubs............................ 166
“ “ new subscribers obtained.................. 158
ELD. C. L. BOYD, Pres.
MRS. C. L. BOYD, Sec. Sketch of the Waldenses.
By Eld. S. N. Haskell
THERE are conflicting statements in history concerning the origin of this people. Whatever may be true concerning the time these valleys were settled, it was an early date, and in many respects the people were truly a wonderful people. It must be confessed by all who have visited these people from an unprejudiced stand-point that they are an intelligent and industrious people; and, to all appearances, a different race from those in Southern Italy. There is but one cause to which this can be attributed, namely, their habits and education. They are separate from all other people in their denominational character, and yet at the present time their faith is similar to many other denominations. The Waldensian churches are scattered more or less throughout Europe, and especially in Italy. They retain their name, and there seems to be an attraction among the people to each other, which does not appear among many other people. Some historians say that those valleys among the Alps were first settled by a class of Christians from Rome, in the second century, who went there to avoid the corrupting influence of that city, feeling they could not bring up their children and keep themselves free from the influences so common in city life. The heathen temples still exist in Rome, which existed in early times, although consecrated to some virgin or saint. In the early history of the church, heathen worship was conducted, notwithstanding Christianity had established itself in these cities. A company of Christians, therefore, fearing the influence of these practices upon themselves and their posterity, separated themselves from these influences by resorting to the valleys of Piedmont, which lie among the mountains of the Alps. These valleys were rich and fertile, and were outside of the commercial interests of Europe. In their quiet retreat the Waldenses were separate from all other people. Here they preserved the religion of their fathers in its purity and simplicity, and from their secluded spot sent forth missionaries to different parts of Europe in a quiet unpretentious manner. The Papists regarded the heresy of the Waldenses as the worst they had to deal with. The man who reasons with them is sure to be poisoned they said. They gradually came into note, and the fires of persecution kindled among them. In about the tenth century they became quite prominent, so that well-directed efforts were put forth to exterminate the Christians. In view of their seclusion these people seemed to be among the last that persecution was directed against, but when it did reach them it knew no bounds. Inquisitions were established in their very midst. The people that inhabited the valleys were driven to the mountains. They lived in caves; they built themselves houses of stone, in some instances where they were almost inaccessible. //They had their own manner of instructing their children. They made a specialty of instructing them in the Bible and the Christian religion. They did not consider it in a general way, but they believed that they should make a specialty of the service of God. The children were taught to memorize the Scriptures, and were also taught from their youth up to prepare for martyrdom. In times of persecution the faith of even the children was most thoroughly tested; but the children who had thus been educated had received such a mold of character, that at the age of only ten years, the historian says, when taken from their parents, they would endure the severest persecution without yielding their faith; and they were put to death in every way that human demons could invent.// One young lady of about fifteen is spoken of as having been buried alive. A hole was dug in the ground, she placed in it upright, and the dirt thrown around her and stamped down. The cross was offered her by the Papists, and she was asked if she would renounce her faith and embrace the faith of the church. She refused; more dirt was placed around her and stamped down. The cross was still offered, but still she refused. Then more dirt was placed around her; and thus they continued to throw dirt about her and stamp it down, and then offer her the privilege of renouncing her faith, until they reached her head. After the dirt had been stamped around her so that she could only speak and scarcely breathe, still she refused. She knew what awaited her. Then she was covered and the dirt stamped over her, and thus she perished. While in Torre Pelice, I visited a building that had formerly been used as an inquisition. I saw the skeletons of two individuals. The bones had been found in a position which showed that the persons had been buried heads downward. They were individuals, no doubt, that believed in the truth of the gospel and would not renounce their faith. Plans were laid in every way possible to deceive this people, take advantage of their confidence and bring them into trouble. No promises which were made them by their persecutors were regarded of any account only to allure them into some snare. Even to this day they gather in the vicinity of Torre Pelice and have an annual meeting of thanksgiving to God for their deliverance from the terrible persecution which they endured. NOTE.—In this sketch of the Waldenses, which is here commenced, I have largely followed a work entitled, "History of the Waldenses," by the Rev. J. A. Wylie, LL. D. I am also indebted to a small work, "History of the Middle Ages," for many ideas. To those who desire to examine the subject further, I would recommend the "History of the Waldenses," by Dr. Wylie, as a very interesting and profitable work. S. N. H. The Lever gives the following report of a temperance speech:— George W. Clark spoke last Sunday evening in the M. E. Church, on "Tobacco and its Effects." The speaker opened the service by prayer, followed by a song and a Scriptural reading. After asking the privilege of sitting down while addressing the audience—he being somewhat infirm and weary—proceeded to say that the common and prevalent use of this Indian weed is most irrational, illogical, and unphysiological, whether chewed, snuffed, or smoked. It is a gross perversion of manhood, and a gross perversion of the weed, and no valid reason can be given to justify or excuse this habit or mania of tobacco using. Nicotine contains no nutriment, supplies no waste or want of the physical system. It neither antidotes nor cures disease, nor aids the intellectual powers. It is no friend to moral purity nor religious spirituality, and on no rational theory can its use be justified or excused. I do not say it is good for nothing, for it is an active poison, and may be used successfully as an exterminator of flies, moths, bugs, ticks, etc., and is an infallible remedy for lice on lousy cattle, and for killing fleas on dogs. Give it its due. Doctors administer it to prostrate the physical forces in men and animals, and it does it most effectually. So poisonous is it that one drachm of nicotine is equal to the same amount of prussic acid. The smallest drop it is possible to hold on the head of a pin, when placed on the nose of a mouse will throw it into spasms and kill it. The refuse of a quid, after the juice has all been extracted, if swallowed by the habitual user of the weed would make him sicker than the whale was when he tossed Jonah on dry land. It contains the very breath of disease, and produces blindness, deafness, rheumatism, idiocy, apoplexy, paralysis, and many other ills. Cases of violent death from tobacco paralysis are becoming alarmingly frequent, and a large per cent. of the sudden deaths now occurring are attributable either directly or indirectly to the use of tobacco. Cancers on the lips and mouth are becoming more frequent every day. Many a poor, sickly woman, who is supposed to be dying of consumption, is in reality pining away from the effects of inhaling her sweet husband's tobacco-poisoned breath. Tobacco throws off two of the most deadly gases known, viz., carbonic oxide and carbonic acid gas, and few husbands and fathers realize how they are endangering the health and lives of their children and wives by filling their homes, their offices, and their stores with this vile, poisonous smoke. Men on the street go puffing it into the face of the lady with whom they are riding or walking. What would they think of a lady who would be guilty of such a breach of manners? Another evidence that it is not fit to use is that it makes every one deathly sick when they first begin using it. The speaker referred to his own experience, and thanked God that he had been led to stop its use before it had become a confirmed habit. It creates a thirst for strong drink by exhausting the saliva which was placed in the mouth to assist digestion. He did not say that every one who uses tobacco becomes addicted to strong drink, but many of them do. It is acknowledged that not many of our women die suddenly, and not many of them, especially our northern women, now use tobacco. The southern women have a most disgusting habit of "dipping," and one house in New York manufactures one hundred barrels of the strongest kind of Scotch snuff a month, especially for this southern trade; but as a rule, women do not use tobacco in any form. Why should our animal economy, which naturally revolts at the use of it, be subjected to such violations? Man has no right to entail on his offspring the evil effects consequent upon its use. We should never forget that inexorable but infinitely wise law of retribution. "The iniquity of the father shall be visited upon the children to the third and fourth generation." It brings young men and boys into bad company. Smoking, drinking, rowdyism, and crime, are almost always inseparable. Take a drink and take a cigar are synonymous terms. The wooden Indian with his handful of wooden cigars, and the bloated Bacchus grinning over his favorite glass, go hand in hand, and stand side by side, upon every business street, fitting "signs" of the barbarism and brutality that reigns within. You seldom find a man who argues that the use of tobacco does any good. Nicotine feeds disease instead of healing it. It reduces its dupes to the most abject slavery. Alcohol victims are not more firmly bound. Many is the man who has endeavored to break off the habit, and finally given up in despair and died a driveling slave.