Earlier text: Spiritualists' National ConventionThe Glory of this World.
By J. H. W.
THE Lord, speaking of “the day of visitation,” asks, “To whom will ye flee for help? and where will ye leave your glory?” This presents the idea that the glory of this world will become a thing to be despised by its possessors; to be cast off or left behind as an encumbrance. There are many things transpiring in every age and in every land to verify the word of God. And we are led to wonder that the mass of mankind will become so intoxicated with the excitement of the vain-glory of this world, so bewildered with its tinsel and glare, that they cannot see that it only shines to allure, and that it never satisfies its possessor. No contrast can be more striking and impressive than that which is presented in the experience of the servants of God and the servants of this world; of those who seek “that honor which cometh from above” only, and that which is from beneath. Moses, who chose to suffer affliction with the people of God, rather than to enjoy the honors of the highest court of earth, had continually increasing evidence that he had made a wise choice, and passed away in death with a bright vision of the glorious rest that remains for the people of God before him. Paul, who suffered for his Saviour more than most others even of his time, could view with cheerful satisfaction his past life and future prospects. Though he had been cast into the deep, been stoned, scourged, and followed with all that malice could invent, he said it was “a good fight” in which he had been engaged, and a crown of life awaited him. And this is the testimony of multitudes who would not accept deliverance from persecution and suffering, having respect to the recompense of reward. On the other hand, we hear the most composed of this world's devotees, as they near the gates of death, saying they are “taking a leap in the dark;” while others, stung with the very madness of remorse exclaim, as did Altamont, in addressing the Deity, “Heaven were to me the very severest part of hell; and hell itself were a refuge would it hide me from thy frown!” What a close of a life of gaiety and pleasure! A most marked case of this kind has been recently presented to the world. The writer of the following lines was early brought out on the stage—an actress in a theater. But she was possessed of talent, and sensibility to perceive that it was not a course of life to be desired, as is often the case with that class of persons, and she accordingly left the stage in New York, and traveled westward to find other employment. The fact that she came from the theatre prevented her obtaining employment as a teacher. She went to California and resumed her former life, and very soon rose to the greatest popularity. Thence she went to Paris, where her talent as an artist was so generally acknowledged that the first minds of all Europe were captivated. She literally rode upon the very flood-tide of popularity. If anything of this world, either of riches or applause, could satisfy the mind and heart, she should have been satisfied. Not long before her death she wrote the following lines. They show a gifted mind; and, coming from one who had fully tried the honor of this world, they sound like the terrible wail of despair coming from a lost spirit in the depth of its darkness. Saith the preacher, “All is vanity!” We could wish such persons a better fate. But, alas! how few will learn by their experience to cease the unprofitable strife for vanity! “The cares of this life” are continually drowning in perdition those who profess to “know these things.” Receiving the warnings of the Saviour as words of authority, they yet madly go on, heaping up the treasures of this world, and neglect to lay up for themselves treasures in Heaven. If ever they do get to Heaven how poor they will feel, with all their riches left behind, in a world desolated by the anger of a righteous God! May the following lines prove an additional lesson to our hearts, on the vanity of this world. J. H. W. Cross-Logic.
By R. F. Cottrell
MANY persons have a wonderful faculty of deceiving themselves by a sort of reasoning which I denominate cross-logic. One admits that the Bible is right and the religion it teaches is good, but professors don't live up to it; therefore they refuse to embrace and obey the truth. They feel they have a good excuse for living in disobedience to the word of God. For my part I cannot see how they arrive at this conclusion; for I cannot find the conclusion in the premises. It is my duty to obey God, whether others do or not. And if professed Christians do not live up to their profession as they should, it is my duty to set them an example of what a Christian, a true, Bible Christian, should be. They are no more to blame for not setting me the true example, than I am for not doing the same toward them. So my friend show us in your own profession and life, just what a Christian should be. “But I don't make any profession, if I did, I would live up to it.” You seem to be enlightened in the truth and know what a Christian should be, and God will hold you responsible both for the profession and the life of a Christian. You owe a duty to God, and you owe a duty to your fellow-men. You are without excuse. Do your duty; be a living example, and not refuse to obey the reasonable requirements of God and be lost, because other people do not do as they should. Other examples of cross-logic might be named. One says you are in the right on the law of God and the Sabbath. The law of God is binding, and the Sabbath is unchanged, but—but what?—you are wrong in your views on the subject of immortality, or, if not that, the visions of Mrs. White are not of God, and therefore I do not embrace the Sabbath. Then if Seventh-day Adventists are wrong in any one point, you feel perfectly at liberty to trample upon a plain commandment of God, which you acknowledge to be binding upon you and all the human race. Are you willing to risk eternal salvation on such logic as this? Will it pass in the Judgment? Will you be excused from obeying God, because somebody held an error in faith? Better obey and so get your eyes enlightened that you may see. Here is the true eye-salve: “If any one will do his will, he shall know of the doctrine.” In the path of obedience alone is to be found the true light upon doctrine. INFELIX
By Adah Isaacs Menken
Where is the promise of my years,
Once written on my brow?
Ere errors, agonies, and fears
Brought with them all that speaks in tears,
Ere I had sunk beneath my peers;
Where sleeps that promise now? Naught lingers to redeem those hours,
Still, still to memory sweet!
The flowers that bloomed in sunny bowers
Are withered all; and Evil towers
Supreme above her sister powers
Of Sorrow and Deceit. I look along the columned years,
And see Life’s riven fane,
Just where it fell, amid the jeers
Of scornful lips, whose mocking sneers
Forever hiss within my ears
To break the sleep of pain. I can but own my life is vain
A desert void of peace;
I missed the goal I sought to gain,
I missed the measure of the strain
That lulls Fame’s fever in the brain,
And bids Earth’s tumult cease. Myself! alas for theme so poor
A theme but rich in Fear;
I stand a wreck on Error’s shore,
A specter not within the door,
A houseless shadow evermore,
An exile lingering here. Ohio Camp-Meeting.
By James White
This meeting, as that in Indiana, was commenced in cold, frosty nights. The first two days were very uncomfortable on the ground by reason of cold north winds. After this the weather moderated, and it became quite pleasant. The meeting was held in a beautiful, large grove. The situation for a moderately-sized meeting could not be better; for a large meeting better conveniences for water would be desirable. The grounds were laid out in a neat and tasty manner, reflecting credit on the committee who managed it. I had a very severe cold before going to Indiana, which caused great hoarseness and severe pain in my head during that meeting. Bro. Littlejohn took cold on the Indiana ground, which affected his voice also, so that we were both hoarse during the entire meeting in Ohio. Yet the Lord manifestly helped in the labors of these meetings, and the truth as presented in the several discourses was well received. We have reason to believe that this was a good meeting for the cause in Ohio. The social and conference meetings were characterized throughout by solemnity, deep feeling, and a cheerful readiness to take hold in the work. The business meetings of the Conference were mostly short, business was despatched with becoming alacrity so as not greatly to interfere with the usual order of a camp-meeting, and the greatest harmony in feeling and action prevailed. For some time past they have lacked for labor in Ohio, but they seem mostly of good courage, and are minded to work. If they remain united, laboring together in a true missionary spirit we cannot doubt that God will regard their petitions and revive the work among them. The outside attendance was unusually small. This is easily accounted for. There is no church of Seventh-day Adventists very near, and the people were ignorant of us and of our faith. What little they had heard was, as might be expected, calculated to excite prejudice rather than an interest. And the work of advertising was not sufficiently thorough. We tried to remedy this in part after we got on the ground, but there being no daily paper published there we failed. But we have great reason to be satisfied with the result, considering the weather and all circumstances. The neatness of the ground, the order maintained, and a calm, considerate appeal to their reason on Bible evidences, removed prejudice, and we heard of many expressions of a favorable disappointment. On Monday afternoon ten were baptized. Fortunately water for this purpose was not far off. The distance we were compelled to go in Indiana, on account of the unusual drought, consumed so much of the day that we had no opportunity to address the churches on health reform, as we had designed on that day. This we deeply regretted, as a testimony on that subject was much needed in Indiana. Several subscriptions were taken for the Reformer, and we hope this subject may receive more attention in that State. The interest was revived in Ohio, and we trust the importance of this reform is better appreciated by all our people who attended the meeting. Bro. Littlejohn left the ground Monday evening, taking the train for Fort Wayne, having company on the route to assist him in making the change at Fort Wayne. The meeting broke up Tuesday forenoon, on which day I left, arriving at the residence of Bro. Guilford in Erie Co., that evening. The remainder of the week I rested, arranged the business of the meetings for the Office, and wrote letters. Sabbath morning I held meeting in Clyde, and afternoon in Townsend. These were good, impressive meetings, and we were encouraged to believe that those who attended the camp-meeting had brought the spirit of the work to their homes to bear fruit hereafter. May God give results to his own glory. J. H. W. Business Proceedings of the Ohio Conference.
By Wm. Chinnock; John Mears
According to notice in the Review the Ohio State Conference of Seventh-day Adventists was held near Mansfield, in connection with the camp-meeting, Sept. 28, Oct. 3, 1871. Conference was called to order by the president. Prayer by Bro. Littlejohn. In the absence of the Secretary, J. Mears was elected Secretary pro tem. Credentials of delegates were called for and presented, showing a delegation of nine, representing seven churches. On motion Brn. Waggoner, Littlejohn, and all members in good standing, were invited to take part in the deliberations of the Conference. On motion Bro. D. S. Plum was elected to act as delegate for the church at Troy. Voted, That the constitution be so amended as to allow six lay members to act with the Executive Committee as auditing committee. On motion the following committees were appointed: On Nominations, Wm. Cottrell, Geo. Smith, and H. A. St. John. On Resolutions, W. H. Littlejohn, H. A. St. John, O. F. Guilford. Auditing, O. Mears, O. F. Guilford, J. Mears, Wm. Herald, Geo. Smith, O. Kassen. Report from churches called for but none read. Adjourned to the call of the Chair. Second Session. Prayer by Bro. Littlejohn. Secretary's report of the last Conference called for and read. After some corrections it was accepted. A call was made for other delegates if present. A letter from the church at Defiance was read requesting to be united to the Conference. On motion they were annexed. A body of unorganized Sabbath keepers residing at Melmore wished to unite with the Conference. It was voted to receive them after they should be properly organized. On motion Bro. I. Edgerton was appointed to act as delegate for the church at Strongsville. A call was made for the church at Wayne. None present. Voted, That we strike its name from the list of churches belonging to this Conference; and worthy members are requested to unite with the church at North Bloomfield. The church at Fremont called for and the case of H. Hodgson, its Elder, brought before the Conference. On motion a committee was appointed to investigate his case. Dr. Mitchell then arose and gave a short account of the Sabbath-keepers in Muskingum Co. On motion licenses were granted to H. A. St. John, O. Mears, A. A. Hutchins, and W. Cottrell. The name of W. F. Crouse was presented and referred to the executive committee. Third Session. Prayer by Bro. Cottrell. The case of H. Hodgson again taken up, and the committee brought forward the following resolutions: Whereas, The church in Fremont is small in numbers; and Whereas, The usefulness of its members has been greatly crippled, if not utterly destroyed, by the unconsecrated course of its present elder, Henry Hodgson; therefore Resolved, That we strike its name from the list of churches belonging to this Conference, and that we recommend that it should be disbanded, and that those of its members who have shown themselves worthy of a place with the people of God unite with the church at Clyde. O. Mears, W. Chinnock, W. Herald, were appointed as a committee to carry the resolutions into effect. The committee on Resolutions reported the following: 1. Whereas, There are certain persons within the limits of this Conference who are indebted to the Publishing Association upon subscription for the Review, Health Reformer, and Instructor; and Whereas, We are unwilling that the Association should lose anything on account of individuals residing within our boundaries; therefore Resolved, That we will assume the collection of all such outstanding matters of account. 2. Whereas, We believe the Health Reformer to be intimately connected with the Third Angel's Message; therefore Resolved, That we recommend all those of our brethren who have not heretofore done so, to subscribe for and interest themselves in the circulation of the Health Reformer, which is especially devoted to this branch of the work. 3. Resolved, That our annual camp-meetings furnish material aid in the work of increasing the spirituality of the church, and that we earnestly exhort all our brethren in this State to make special efforts to be present at each one of them in the future. 4. Resolved, That we express our continued confidence in the work of the third angel's message as carried on by Seventh-day Adventists, and that we recognize the spirit of prophecy as developed among us as that which is indispensable in carrying forward the work, and necessary to our identification with those spoken of in Rev. 12: 17 and 14: 12. The committee on Nominations reported as follows: For President, Wm. Chinnock; Secretary, E. W. Hutchins; Treasurer, J. Mears; Committee, Wm. Chinnock, Sanford Rogers, J. Q. A. Haughey. This report was accepted and the nominees unanimously elected. A motion was made that a committee of three be elected to act with the executive committee as Camp-meeting committee. The selection of this committee was referred to the Nominating committee. Fourth Session. Prayer by Bro. Waggoner. The committee on Nominations reported the following as Camp-meeting committee: O. F. Guilford, Geo. Bisel, Wm. F. Crouse. They were therefore elected. On account of the negligence of church treasurers, the State Treasurer was unable to report until this session. Money received during the Conference year $2108.88, paid out $1723.99; remaining in the treasury $384.89. Of this $150 was donated to the General Conference, the remainder sent to Battle Creek to be used until called for. H. A. St. John, H. H. Hutchins, and Wm. Cottrell reported labor. Twelve churches were represented either by delegate or letter, and two not represented. The number of members at the commencement of the year 217, present number 239. The amount of S. B. pledged by nine churches $1231.00. Three failed to report. John Mears, Secretary pro tem. SINCE my last report through the REVIEW, written about Aug. 1, I with my companion have had the privilege of attending our excellent camp-meeting. We look back to it as an oasis in the desert, a privilege long to be remembered, and which, unless we prove recreant to our trust, will prove the beginning of better days for the cause in Vermont. The Sabbath and Sunday following, Aug. 26 and 27, I met with the church at East Richford. Sabbath, Sept. 2, I spent with the church of Irasburgh and Charleston, at Bro. H. W. Barrows, near Barton Landing. Here we were cheered by the presence and testimonies of some who from a backslidden state, set out at our good camp-meeting to keep all the commandments of God. Some came seventeen miles, Sabbath morning, to the meeting. We trust they will be faithful, lean upon the almighty arm and that ultimately we may meet them upon Mount Zion. Sabbath, Sept. 9, met with a few at Bro. Camps in Williamstown. One who had given up the truth started anew in the service of God. Last Sabbath and first-day, was with the church at Andover. Baptized three, and four united with the church, making their present number eleven. We enjoyed a sweet season in attending to the ordinances of the Lord's house the evening after the Sabbath. It was never my lot to experience more sensibly the blessing of the Lord than on that occasion. The next evening, at the school-house near Bro. Pierce's, a good congregation paid the best attention to the word spoken. This little body of believers feel greatly encouraged, as the Lord permits them to see the fruits of their labors. Long they have prayed and hoped; and the prayer of faith, accompanied by obedience, never ascends to the courts of Heaven in vain. May peace and the blessing of God abide with them. If the same degree of love, harmony, zeal, and union, that prevails among them, characterized other bodies of believers in this or any other Conference, we should see more of prosperity attend the efforts put forth to advance the interests of the cause. Have spoken once in the Methodist house at Bondville, and spent one first-day at Stratton Center, a new field. The balance of time, not reported above, has been spent with the church in Jamaica. Jamaica, Vt. Oct. 12, 1871. The Heavenly Rest.
By Nettie T. Holt
We look with longing eyes through faith to a rest above. Yes, sweet rest! where sorrows and pain, doubts and fears, envy and hate, may never again molest us. It is a word which tired lips often repeat. It speaks of hope to those whose hearts are oppressed with the toils of the world and cheers them on their rugged pathway. We are prompted by the promise of rest not to live careless, aimless lives but to heed our Saviour’s command, “Go work in my vineyard.” We may search the whole world over, still there is a want no earthly good can give, a craving which forbids the soul to rest. Some seek wealth to satisfy their restlessness, some seek pleasure, fame and power, and run the short race of life with pride and popularity. Some seek for pleasures in friendship and love, never once thinking to look above to the Author of true affection without whose sanctifying influence upon their hearts, they will change, smiles fade, and their poor refuge crumble to decay. Where can we find real pleasures? Where can we find perfect rest but in Jesus? We may be cast with bitter scorn aside by those whom we love. Shall it under any circumstances impede our labor to enter into that rest remaining for those who fear the Lord? How may we obtain that heavenly rest? “Blessed are they that do his commandments that they may have right to the tree of life and may enter in through the gates into the city,” Rev. 22: 14. When may we obtain it? When “the Lord himself shall descend from heaven with a shout with the voice of the Archangel and with the trump of God and the dead in Christ shall rise first. Then we which are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air and so shall we ever be with the Lord.” 1 Thess. 4: 16, 17. This is the rest we look forward to, dwelling with Jesus to leave him no more. Who can describe the rapture of that meeting when partings are over? THE USE OF COSMETICS IN DIFFERENT AGES.
In a late number of a London periodical, entitled Land and Water, there was an article of considerable interest to those who value what is called a “good complexion.” The writer condemns the employment of cosmetics entirely, and asserts that the use of animal grease stops up the pores of the skin, and will, in time, produce blotches. He also says that the constant application of cold cream to the face is injurious, and lays the foundation of skin diseases which scarcely anything can eradicate. Sleeping with slices of uncooked bacon on the cheeks, which seems to be practiced by some persons, is also unwholesome. The best substance to soften the skin, and at the same time preserve it, is, according to this authority, fresh olive oil. If this be rubbed on the face gently every night, the skin will soon become impervious to the action of the weather. The ancient Greeks knew the value of vegetable oil to the skin, and they used it freely, both to preserve beauty and to render the muscles pliable. But there are some persons who have naturally oily skins, and they should avoid ointment of all descriptions. It may surprise some ladies to be told that exposure to the sun is beneficial to the skin, but such is said to be the case. Most of them object to the tanning it produces, and it was to obviate this that masks were once worn on the street. Some ladies, it is said, carried the mask mania so far as to sleep in them. It is recorded of Marguerite of Navarre, the wife of Henry IV., of France, that she was addicted to this folly. Henry strongly remonstrated with her on the subject, but in vain; she preferred offending her husband to giving up her mask, and it played a not unimportant part in their subsequent divorce. The unhealthfulness of such a practice is evident from the fact of its checking perspiration, and from causing the wearer to respire impure air. It is said that the use of cosmetics was introduced by the English in the fifteenth century. In that and the succeeding century the women of France were reckoned the most beautiful in the world. The names of Agnes Sorel, Diana of Poitiers, Louise of Savoy, Anne of Brittany, Margaret of Navarre, Mary of Burgundy, the Duchess of Etampes, Madame de Chateaubriand, Mary of Lorraine, Gabrielle d’Estrées (commonly called “La Belle Gabrielle”), and Henriette d’Entraigues, are familiar to all readers of history as those reputed to be the most brilliant and beautiful women of their times. They never used cosmetics of animal grease, though they made beauty their study—a rather idle study, it is true, yet still they pursued it successfully. They employed various oils and essences composed entirely of vegetable ingredients. Henry III., of France, is said to have expressed his detestation of English cosmetics, and to have declared that if “cold cream” shall find its way into his kingdom, he would preach a crusade against it. The celebrated Diana of Poitiers, whose powers of fascination seem to have been as marvelous as those of Cleopatra, or Mary, Queen of Scots, preserved her beauty until the age of seventy-two. She captivated the hearts of two monarchs, and had complete power over them. The second of them, Henry II., fell in love with her when he was twenty-nine, she being then the widow of the Count de Brézé, and forty-eight151 years old, nineteen years his senior. She had been previously admired by his father, Francis I., and was equally admired by his son, Henry III., who, however, was a mere youth and of feeble understanding, while she was an old woman. Strange to say, no historian has ever given the details of those wonderful charms which so captivated Francis and Henry. It is only recorded of her that she was the loveliest woman at a court full of lovely women, and that, too, at an age when most women have found their beauty faded. It was said that she possessed a secret for preserving her good looks from the ravages of time; some, indeed, hinted that she had bought it from the evil one. There was, however, one person who was her confidant—her perfumer, Oudard. He left on record the means which the peerless beauty used to preserve her complexion, in these words: “I, Oudard, apothecary, surgeon, and perfumer, do here declare on my faith and honor that the only secret possessed by Madame Diana, of Poitiers, Duchess of Valentinois, with which to be and remain in perfect health, youth and beauty, to the age of seventy-two, was rain water!; and, in truth, I assert that there is nothing in the world like the same rain water, a constant use of which is imperative to render the skin soft and downy, or to freshen the color, or to cleanse the pores of the skin, or to make beauty last as long as life.” It was the business of Maître Oudard to collect rain water for his illustrious patroness, and to bottle and seal it up to be in readiness for use in case of failure of rain. And it was the constant sending of the mysterious bottles which occasioned so much talk. But it should be added that the beautiful Diana always took an hour’s exercise in the air before the morning dew had left the ground, and perhaps this habit, like other exercise in the open air, had quite as much to do with the preservation of her complexion as the rain water had. Early hours, temperate habits, and close attention to cleanliness, are the best cosmetics after all.—Sel. THE LOWLY.
By Adelaide Stout
The wind may rend the mighty oak
Upon the mountain side,
Yet not too rudely touch the flowers
That in the forest hide. While God doth bow the stubborn heart
With threatenings from above,
The meek and lowly only feel
The breathings of his love. New York.
By Mrs. L. A. Thurston
THE Lord greatly blessed us at our last monthly meeting. We were happily disappointed in seeing more than double the number we had expected from abroad, which truly encouraged us; but best of all, the Lord was with us and he is still with us. We who believe the truth, were greatly strengthened by hearing from those who have stood through the first message, and suffered the disappointment, and yet stood firm. It gives us more firm faith in the truth, and a greater determination to live it out, and to labor in the cause. I never felt the burden of the work, as I do at the present; and am determined to labor for the salvation of souls. To the lonely and doubting ones let me say, Doubt no longer; for we have not followed cunningly-devised fables. The Lord is in this work; and let us, too, work in harmony with it. “’Tis but a little while,
And He will come again,
Who died, that we might live, who lives,
That we may with him reign.” Mrs. L. A. THURSTON.
Cattaraugus Co., N. Y. S. T. CHAMBERLAIN
By S. T. CHAMBERLAIN
At the quarterly meeting at Lisbon, brethren and sisters were present from Marion, Fairview, Tipton, and Anamosa. Bro. D. T. Shireman spoke on Sabbath and first-day, showing us what the Lord required of his people. It is a dreadful thing to partake of the spirit of the world and the works of the flesh. Meeting on first-day continued with interest, and the brethren continued to pray for a present help. Bro. Shireman spoke showing us how to arm ourselves with the mind of Christ. Sow unto the Spirit and we shall reap life everlasting. The interest of the meeting steadily increased until the close. What a pity it is to go along deceived. The Scriptures were presented making a chain of evidence in favor of walking after the Spirit. What an effort we should make on our part to have the mind of Christ. He is our highest example. We must follow him if we ever go to the same place. According to previous notice the central Iowa tract society met on first-day. Bro. Jesse Dorcas gave us an interesting account of his labors. The right spirit is being manifested in this work, and at our next meeting we hope others will report. Some years ago a slave in Virginia, named “Jack,” was remarkable for his knowledge of the gospel, and especially for his freedom from all gloomy fears in regard to his future eternal happiness. A professing Christian—a white man—who was of a very different temperament, once said to him, “Jack, you seem to be always happy. I wish you would tell me how you manage to keep steadily in this blessed frame of mind.” “Why, massa,” replied Jack, “I just fall flat on the promise, and pray right up!” How many desponding Christians are there who might profit by these words of the happy slave, now a freedman!—Sel. EVERY community is cursed by the presence of a class of people who make it their business to attend to everybody’s affairs but their own. Such people are the poorest specimens of humanity which exist upon this blighted earth. It is well known that almost every person is sometimes disposed to speak evil of others, and tattling is a sin from which very few can claim to be entirely exempt. But the object of this present article is to speak of that distinct class of tattlers who make tale-bearing the constant business of their lives. They pry into the private affairs of every family in the neighborhood; they know the exact state of one neighbor’s feelings toward another; they understand everybody’s faults, and no little blunder or misdemeanor ever escapes their watchfulness. They are well posted upon everything connected with courtship and matrimony, and know who are going to marry whom, and can guess the exact time by every movement of parties suspected of matrimonial intentions; and, if there is the slightest chance to create a disturbance, excite jealousy, or “break up” a match, they take advantage of it, and do all in their power to keep people in a state of constant vexation. They glide quietly from gentleman to lady, from mother to daughter, from father to son, and in the ears of all they pour their bitter whispers of slander and abuse, and, at the same time, pretend to be the most sincere friends of those they talk to. Their nauseous pills of slander are sugar-coated with smiles and words of friendship. Tattlers are confined to no particular class, and they operate in all. We find them among the rich, and the poor—“upper ten” and the “lower million,” in the church and out of it. They are people who have no higher ambition than to be well informed in regard to other people’s private business, to retail scandal to their neighbors, and to exult in fiendish triumphs over the wounded feelings and bruised hearts of their innocent victims. HEALTH and long life are almost universally associated with early rising; and we are pointed to countless old people as evidence of its good effect on the general system. Can any one of our readers, on the spur of the moment, give a good, conclusive reason why health should be attributed to this habit? We know that old people get up early, but it is simply because they can’t sleep. Moderate old age does not require much sleep; hence, in the aged, early rising is a necessity or convenience, and is not a cause of health in itself. There is a larger class of early risers, very early risers, who may be truly said not to have a day’s health in a year—the thirsty folks, for example, who drink liquor until midnight and rise early to get more. One of our earliest recollections is that of “old smokers” making their “devious way” to the grog-shop or tavern bar-room, before sunrise, for their morning grog. Early rising, to be beneficial, must have two concomitants: to retire early, and, on rising, to be properly employed. One of the most eminent divines in this country rose by daylight for many years, and at the end of that time became an invalid, has traveled the world over for health, and has never regained it, and never will. It is rather an early retiring that does the good, by keeping people out of those mischievous practices which darkness favors, and which need not here be more particularly referred to. Another important advantage of retiring early is, that the intense stillness of midnight and the early morning hours favors that unbroken repose which is the all-powerful renovator of the tired system. Without, then, the accompaniment of retiring early, “early rising” is worse than useless and is positively mischievous. Every person should be allowed to “have his sleep out;” otherwise, the duties of the day cannot be properly performed, and will be necessarily slighted, even by the most conscientious. To all young persons, to students, to the sedentary, and to invalids, the fullest sleep that the system will take without artificial means is the balm of life—without it there can be no restoration to health and activity again. Never wake up the sick or infirm, or young children, of a morning—it is a barbarity. Let them wake of themselves. Let the care rather be to establish an hour for retiring so early that their fullest sleep may be out before sunrise. Another item of very great importance is: do not hurry up the young and weakly. It is no advantage to pull them out of bed as soon as their eyes open, nor is it best for the studious or even for the well who have passed an unusually fatiguing day, to jump out of bed the moment they wake up; let them remain without going to sleep again until the sense of weariness passes from their limbs. Nature abhors two things: violence and a vacuum. The sun does not break out at once into the glare of the meridian. The diurnal flowers unfold themselves by slow degrees; nor fleetest beast, nor sprightliest bird, leaps at once from his resting-place. By all which we mean to say, that as no physiological truth is more demonstrable than that, as the brain, and with it the whole nervous system, is recuperated by sleep, it is of the first importance as to the well-being of the human system, that it have its fullest measure of it; and to that end the habit of retiring to bed early should be made imperative on all children, and no ordinary event should be allowed to interfere with it. Its moral healthfulness is not less important than its physical. Many a young man, many a young woman, has taken the first step toward degradation, and crime, and disease, after ten o’clock at night; at which hour, the year round, the old, the middle aged, and the young, should be in bed; and the early rising will take care of itself, with the incalculable accompaniment of a fully rested body and a renovated brain. We repeat it, There is neither wisdom, nor safety, nor health, in early rising in itself; but there are all of them in the persistent practice of retiring to bed at an early hour, winter and summer.—Hall’s Journal of Health. God Ought to Do It.
By M. Wood
It is a good thing to be able to enjoy a portion of God's blessing. When we look back and realize, in a small degree, the amount of sin we have committed against a just and righteous God, how we have trampled his holy commandments under our feet, and then think how we are still permitted to live in this grand and solemn age of this world's history, God's longsuffering is beyond our comprehension. Indeed God is merciful; and when we hear a person complaining, fault-finding, and saying that God ought to do this or that, he ought to bless me in a special manner, ought to cause me to prosper in my business, ought to pour out upon me bushels of dollars that I might slide along as smoothly as some of my neighbors do, what are we to think of such ones? The children of God will never go to Heaven on flowery beds of ease; for we are assured in the Word of God, that they who will live godly in Christ Jesus shall suffer persecution. The little trials, the little troubles and discouragements are to mould us and make us better prepared to meet the greater trials which are before us. We must submit to the will of God, and it will have a tendency to make us wiser and better, and happier. But if we give way to these trials and think God ought to make everything around us all sunshine, we are deceived. The devil is hard at work. He is stirring up the old man which is not yet dead within us, to rebel against God, which we do whenever we say that he ought to help, ought to be with, ought to prosper those who keep his Commandments. He is with us and he will never leave his people. He will never forsake the true and faithful. Dark as the pathway may appear, we receive a share of the rich and tender mercies of our heavenly Father. But what God ought to do or ought not to do, is not for us to decide; the principal and all-important point for us, is to learn his will and then do it with cheerfulness and humility, and God will bless us every time. Singing in Families.
By Emma E. Sturges
In ancient times among the families of Germany it was a common practice with parents to teach their children hymns and spiritual songs. The children had thus useful employment afforded them to fill up the time which otherwise would have been spent in idleness, or something worse. They acquired a taste and cultivated a talent for singing. To this simple practice may be attributed, in a great degree, the finely cultivated musical talent of German people. Nothing so cheers the family circle, nothing so unites sisters and brothers, parents and children, as blending heart and voice in hymns of praise around the family altar. Take the family where parents and children are accustomed to mingle their voices together in song, and you will find, in almost every instance, that peace, harmony and love prevail, and the great vices have no abiding place. The songs of childhood and youth are never lost, they echo on in the soul through scenes of joy or woe. The cold river of death can silence them only for a little while, for music is a science carried on in Heaven. It should be practiced in every family; for it is one of the most important parts of our self-culture. The child is never too young to listen to this Heaven-ordained science, the sooner the better, for taste and appreciation can be early trained; and one can “grow in music” as he “grows in grace,” and by-and-by be permitted to join in singing that “new song” the song of the redeemed.