Many persons who like to have their “bread well buttered” argue that butter must be healthful because the Bible mentions it as a special dish. Thus in Gen. 18:8, Abraham treated the angels with butter and milk; in Deut. 32:14, Moses, in describing how the Lord fed Israel, mentions butter of kine, and milk of sheep; in Judges 5:25, Jael gave Sisera butter instead of milk; in 2 Sam. 17:29, among the things that were brought to David and his people, butter was mentioned; in Job 20:17, Zophar speaks to Job about brooks of butter; in Isaiah 7:22, the prophet speaks of the righteous’ eating butter. Hence if butter was a healthful dish in Bible times, why not now?
But this argument can be refuted by one simple fact, viz., that the original word for butter in the above passages means cream, or cream and milk mixed together. The only word used in the above mentioned passages is chemah; the name being derived from the mode employed by the ancients in separating the cream from the milk. Aside from the self-separating process, they adopted two other modes, namely, either to put the milk into a leather bottle and shake it awhile, or to warm the milk, which last process gave rise to the name chemah. Chemah, signifying cream, or cream and milk mixed together, being derived from the verb cham, to be warm.
Now let us examine some of the above texts. In Judges 5:25, Jael gave Sisera butter instead of milk. In the preceding chapter, verse 19, to which chap. 5:25 has reference, we find that Sisera was thirsty, and asked Jael for a drink, upon which she opened a bottle of milk and gave him drink. Could butter, the kind now in use, have quenched his thirst?
In 2 Sam. 17:29, where all the things that were brought to David and his people are mentioned, the verse concludes as follows: “for they said, The people are hungry, and weary, and thirsty, in the wilderness.” Now among all the articles there enumerated, we find nothing that could have quenched thirst with the exception of butter. Could it have been like modern butter?
In Job 20:17, Zophar speaks to Job about brooks of butter. What kind of brooks could they have been, filled with solid butter as now in use? I will mention one more passage, and then let the reader judge for himself; that is, in Prov. 30:30, where it says, “Surely the churning of milk bringeth forth butter.” Here, some butter-eater might say, “We even find they had a churning-machine to churn butter with.” But let me state, if the original should be rendered churning, it ought to read thus: “Surely the churning of milk bringeth forth butter, and the churning of the nose bringeth forth blood: so the churning of wrath bringeth forth strife;” for in the original the same term is used for churning, wringing, and forcing. It would be more like the original if it were rendered, “Surely the agitating of milk (for a short time, after the manner in which they were accustomed to do it, as described above) bringeth forth cream, and the agitating of the nose bringeth forth blood: so the agitating of wrath bringeth forth strife.”
M. B. LICHTENSTEIN.
Two Paths.
By Mary A. Davis
Are there two paths that lead from earth’s dark plains
Up to the glorious City of our God?
Is there an easier way than that which all
The unnumbered throng of ransomed ones have trod?
One path the Saviour chose. His form was bowed with grief,
His visage marred more than the sons of men.
His footsteps, traced in blood, mark all the way.
Prophets, apostles, holy men of old,
Here walked, and the unnamed, illustrious throng
Who wandered on the mountains bleak and wild,
Or dwelt in dens and caves, of whom the world
Was all unworthy, who were slain, were torn
Asunder, yielding not their faith, because
They sought a better resurrection. Thus
They overcame, and in their Leader’s name
Wrought mighty works.
The eye was fixed on God,
And while they toiled, and agonized, and prayed—
The sweat drops on their brow—there rested too
A holy calmness that was not of earth;
Above the marks of toil and anguish shone
The light of Heaven reflected. From their lips
Oft burst sweet strains of music, joyful praise,
As they had caught the glad triumphal song
They hoped to swell on the immortal shore.
Another path lay close beside the first,
Another way, and yet it seemed the same,
And they who walked therein were pilgrims too.
Upon their grayer robes were traced the words,
“Dead to the world,” and “New Jerusalem.”
Sometimes were heard the songs of Zion there,
But oftener far there floated on the air,
Wild, rippling laughter and the worldling’s song.
No bloodmarks there, no tears of penitence;
They followed Pleasure and her giddy train;
Yet, even in their glee, upon each brow
Rested a shadow, and ’mid peals of mirth
Breathed many a sigh.
Does this path also lead
Up to the hills of promise? No; ah! no.
Little by little it wound away,
So slowly that the busy, heedless throng—
Many who started in the narrow way,
Too soon beguiled into this easier path—
Noticed it not, and soon it merged itself
Into the smooth, broad road by worldlings trod.
They knew it not. The light of Heaven went out;
The Golden City ceased to charm their sight.
Blinded with pleasure they swept gaily on,
Till mercy fled, and the dread wrath of God
Burst in its terror on a doomed world.
The Judge appeared; the great white throne was set;
The harvest of the earth, the golden wheat,
The clusters of the vine, were gathered there,
Or for the garner as a precious store
Or but to fill the wine-press of his wrath.
Where now were they who trod the narrow path?
Their weariness was gone, their grief and pain;
Their brows were radiant with heavenly light.
From this vast multitude a mighty shout,
The voice of many waters, rent the air
With alleluias; “for the Lord our God
Omnipotent doth reign. Let us rejoice
And give him honor.
But that giddy throng,
Oh! where were they, who chose the downward road?
Their faces gathered blackness, and their robes
Were torn and blood-stained. They were shelterless.
From their pale lips burst forth the fearful cry,
“Alas for us! the summer now is gone,
The harvest past, and we are yet unsaved.
O rocks and mountains! fall, and hide us from
The face of Him who sits upon the throne.
The day of wrath is come, and who shall stand?”
And multitudes of lost ones crowded round,
And in accusing tones cried out to them,
Had it not been for you, we had been saved,
We looked to you, and now, let our soul’s blood
Be on your heads.
Reader, be not deceived.
Only one path leads up from earth’s dark plains
To that bright goal, the City of our God.
There is no easier way for us than all
The countless throng of the redeemed have trod.
Choose wisely now. It may be thine at last
To say with joy, “The good fight I have fought;
My course is finished, I have kept the faith;
Henceforth there is laid up for me a crown
Of righteousness, which He, the righteous Judge,
Shall give me at that day, when he appears.”
MARY A. DAVIS.
Battle Creek, Mich.
A SWEARER ALONE WITH GOD.
A CARRIER in a large town in Yorkshire heard his carter one day in the yard swearing dreadfully at his horses. The carrier was a man who feared God, spent the Lord’s days as a teacher in a Sunday-school, and endeavored to promote the spiritual good of his fellow-creatures. He was shocked to hear the terrible oaths that resounded through the yard. He went up to the young man, who was just setting off with his cart for Manchester, and kindly expostulated with him on the enormity of his sin, and then added: “But if thou wilt swear, stop till thou get through the turnpike on the moor, where none but God and thyself can hear.”
The poor fellow cracked his whip and pursued his journey, but he could not get over his master’s words. Some time after, his master observed him in the yard, and was very much surprised to see him so altered. There was a seriousness and quietness about him which he had never seen before, and he often seemed as if he had something to say that he could not get out. At length his master was so much struck with his manner that he asked him if he wanted anything.
“Ah! master,” said he, “do you know what you said to me about swearing? I was thunderstruck. I went on the road, and I got through the turnpike, and reached the moor; and there I thought that, though I was alone, yet God was with me; and I trembled to think how he had been with me, and had known all my sins and follies all my life long. My sins came to my remembrance, and I was afraid that he would strike me dead; and I thank God that I have been roused to seek after the salvation of my poor soul.”
The master, as may be supposed, was overjoyed to hear the young man’s confession; and it is gratifying to know that his subsequent conduct gave proof of his having ceased to be a slave to sin.
“A word spoken in due season, how good is it!”—Sel.
The Accepted Time: Urgency of Salvation
“Now is the accepted time; now is the day of salvation.” How many, in consequence of neglect, have exclaimed at a dying hour, “The harvest is past, the summer is ended, and we are not saved.”
SABBATH, APRIL 21, 1877.
By C. W. S.
“My grace is sufficient for thee: for my strength is made perfect in weakness.” 1 Cor. 12:9.
Next to the promise of eternal life in the kingdom of God and in the enjoyment of the beauties of the earth made new comes the grateful assurance that amid all the trials of life and the temptations of the devil the grace of God is sufficient for all who would labor for that inheritance that fadeth not away.
Grace, properly, is spontaneous, perhaps unmerited, favor. In one sense it is mercy; and yet, it is distinguished from mercy—it precedes it. It was the grace of God that opened the way for the exercise of his mercy to fallen man. The grace of God is that divine attribute which springs from the never-failing fount of charity, or love. It is that gentle, loving, encouraging voice that says to him who is cast down or in any way disheartened, or who is discouraged on account of the difficulties of the way and failures in the past, Try again.
The grace of God is broad enough to save all mankind; therefore it is not his fault that the majority walk in the broad way, and go to perdition. Paul testifies that God would have all men to be saved, and that Christ gave himself a ransom for all men. 1 Tim. 2:4, 6. Peter says that the Lord is not willing that any should perish, but that all should come to repentance. 2 Pet. 3:9. This is in direct harmony with the original plan. When man sinned, the race was hopelessly lost. But right here the love of God was displayed. “God so loved the world that he gave his only begotten Son, that whosoever believeth on him should not perish, but have everlasting life.” First, he loved the world; then, secondly, his grace was displayed in bestowing upon man the unmerited gift of his Son as a ransom; and in the bestowal of that gift, provision was made for all mankind—“that whosoever believeth on him should not perish, but have everlasting life.”
Finally, the last gracious invitation in the Bible is so very broad as to extend to every son and daughter of Adam. “And the Spirit and the bride say come. And let him that heareth say come. And let him that is athirst come. And whosoever will, let him take of the water of life freely.”
But, although provision is so ample, and the invitation so free, there are conditions with which we must comply in order finally to obtain mercy and salvation. It would be in accordance with the will of God to have all men saved; but all men will not come unto him that they may be saved. God gave his only begotten Son, that whosoever believeth on him should not perish; but the majority have never believed on him, nor do they to-day. The invitation to come is to everyone that will; but the sad fact is that few will. “The blood of Jesus Christ cleanseth us from all sin;” but this is on condition that “we walk in the light, as he is in the light.” “He is faithful and just to forgive our sins, and to cleanse us from all unrighteousness;” but before he can do this, we must confess our sins. 1 John 1:9.
It is a comfort to the child of God to know that whatever he may be called to encounter in the way of duty, the grace of God is sufficient for him. “By grace ye are saved through faith.” Paul refers to the prophets and holy men of old as examples of faith, and we know that it is through that faith that by the grace of God they will finally obtain the promise with us.
Noah lived in a very wicked age of the world; and God called him to stand before the people with a very unpopular message. Do you think that Noah had so little of human weakness about him that he did not tremble in view of the great work before him? I do not believe it. Nothing but the grace of God was ever sufficient to sustain him while a hundred and twenty years he preached and practiced against the teachings and works of a wicked world.
What sustained Abraham, when put to the severest test of faith that ever man was called to endure? What sustained the three worthies who were cast into the fiery furnace on account of their faith? What was Daniel’s support when thrown into the den of blood-thirsty lions? It was the favor, the grace of the beneficent God whom they adored. Faith in God secures his favor, his grace. Read the eleventh chapter of Hebrews for a list of mighty works done through faith.
The same God of all grace that was the strength of his faithful ones anciently, speaks with the same inviting, encouraging words to the heart of the sinner to-day, and gives the same assurance of divine aid to the earnest, struggling soldier of the cross. Paul says that he was the chief of sinners, and that the mercy of Jesus Christ was especially shown to him for a pattern to all them which should hereafter believe on him. 1 Tim. 1:15, 16. Take courage, despairing one, the grace of God is sufficient for you, if you will accept of it, and try earnestly to keep his commandments.
The child of God, who is bowed under afflictions, who feels that he could serve God better were they removed, should remember that Paul was persecuted, whipped, and imprisoned, besides laboring under a certain physical infirmity which he besought the Lord three times to remove; and then he should remember the Lord’s answer to Paul,—“My grace is sufficient for thee.” Paul acknowledged his own nothingness, accepted the proffered grace, and by it did mighty works. C. W. S.
A PLAIN TALK TO THE MURMURERS.
By Dudley Marvin Canright
Some Facts for Those Who Are not in Harmony with the Body.
(Continued.)
As to the Christian character of Sr. White, I beg leave to say that I think I know something about it. I have been acquainted with Sr. White for eighteen years, more than half the history of our people. I have been in their family time and again, sometimes weeks at a time. They have been in our house and family many times. I have traveled with them almost everywhere; have been with them in private and in public, in meeting and out of meeting, and have had the very best chances to know something of the life, character, and spirit of Bro. and Sr. White. As a minister, I have had to deal with all kinds of persons, and all kinds of character, till I think I can judge something of what a person is, at least after years of intimate acquaintance.
I know Sr. White to be an unassuming, modest, kind-hearted, noble woman. These traits in her character are not simply put on and cultivated, but they spring gracefully and easily from her natural disposition. She is not self-conceited, self-righteous, and self-important, as fanatics always are. I have frequently come in contact with fanatical persons, and I have always found them to be full of pretentions, full of pride, ready to give their opinion, boastful of their holiness, etc. But I have ever found Sr. White the reverse of all this. Any one, the poorest and the humblest, can go to her freely for advice and comfort without being repulsed. She is ever looking after the needy, the destitute, and the suffering, providing for them, and pleading their cause. I have never formed an acquaintance with any persons who so constantly have the fear of God before them. Nothing is undertaken without earnest prayer to God. She studies God’s word carefully and constantly. I have heard Sr. White speak hundreds of times, have read all her testimonies through and through, most of them many times, and I have never been able to find one immoral sentence in the whole of them, or anything that is not strictly pure and Christian; nothing that leads away from the Bible, or from Christ; but there I find the most earnest appeals to obey God, to love Jesus, to believe the Scriptures, and to search them constantly. I have received great spiritual benefit times without number, from the testimonies. Indeed, I never read them without feeling reproved for my lack of faith in God, lack of devotion, and lack of earnestness in saving souls. If I have any judgment, any spiritual discernment, I pronounce the testimonies to be of the same Spirit and of the same tenor as the Scriptures.
For thirty years these testimonies have been believed and read among our people. How has it affected them? Has it led them away from the law of God? Has it led them to give up faith in Christ? Has it led them to throw aside the Bible? Has it led them to be a corrupt, immoral people? I know that they will compare favorably with any other Christian denomination. One thing I have remarked, and that is, that the most bitter opponents of the visions of Sr. White admit that she is a Christian. How they can make this admission is more than I know. They try to fix it up by saying that she is deceived. They are not able to put their finger upon a single stain in all her life, nor an immoral sentence in all her writings. They have to admit that much of her writings are excellent, and that whoever would live out all she says would be a good Christian, sure of Heaven. This is passing strange if she is a tool of the devil, inspired by Satan, or if her writings are immoral or the vagaries of her own mind.
Another fact should have great weight with our Sabbath keeping Adventists. All the leading men among us, those of the very strongest minds and the best talents, and who have had every facility for more than a quarter of a century to become thoroughly acquainted with Sr. White and her writings, have the strongest faith in her testimonies. This, with our people who keep the Sabbath and believe in the Advent doctrine, should have great weight. I could name half a dozen men whose writings you read with great delight, whose talent and ability you all admire, whose piety and doctrine none of you question, who have all confidence in her gift. By a long and intimate acquaintance with Sr. White and her writings, they have had a hundred-fold better chance to decide upon this question than ninety-nine out of a hundred lay brethren. They have seen Sr. White in vision, they have heard her deliver hundreds of testimonies to individuals whom they know. Indeed, they themselves have been reproved through them, and they have read and studied her writings over and over thoroughly. They are conscientious, God-fearing men,—men, too, who are close Bible students. Do these persons doubt the testimonies? No, not one of them. We do not ask others to believe upon their faith; but we do say that others who have not had the opportunity to investigate this question as these men have, should feel some modesty in giving a different decision upon, or taking up opposition against, the same question.
Another fact I have noticed: Impostors are always anxious to build up themselves. Any one who will support them they will flatter and praise and sustain; but I know it be just the reverse in this case. Those who have been the most often, and, probably, the most severely, reproved through the testimonies, are those who have been the warmest supporters of Sr. White. This does not look like the policy of a deceiver. But the special point which we wish our brethren to reconcile in their own minds is this: How they can believe the third angel’s message, how they can believe that this is the special work of God, how they can believe that the time has come for these truths to be given to the world, and that in the providence of God they are being given, and still can believe that Sr. White is not the servant of God, and her testimonies are not from the Lord.
Consider the fact that for over thirty years these testimonies have been intimately connected with this work, that Sr. White has had a very prominent position in the work, and that her testimonies have had a good deal to do in shaping this work, and in sustaining and building it up,—consider all these facts, and then reconcile this if you can with the supposition that the work is of God and the workmen are of Satan! Would God allow a deceiver, an imposter, to stand in so prominent a place in the work for so long a time? If this be so, we fearlessly challenge any one to point to a single example of a similar case in all the history of God’s work upon earth. Where did the Lord ever have a special work to be done for his church where a corrupt man has taken hold in that work, and stood at its head all the way through? The very idea is absurd. Do you find it so in the case of Noah? of Moses? of Elijah? of the forerunner of the first advent? or at the time of the Reformation? in the work of Wesley? or of Wm. Miller? There is no case. God has never suffered it to be, neither will he now. No, dear brethren, we must either renounce the third angel’s message, or accept those whom God has raised up to give it. And this naturally brings me to consider another notable fact in our history, which I will notice in my next. D. M. CANRIGHT.
CHURCH QUARTERLY MEETINGS.
By S. N. Haskell
We have noticed where church quarterly meetings are kept up, and a business meeting is held in connection with them, and the S. B. is collected, members report, and the ordinances are celebrated, that we find a live church. The S. B. should be paid into the church treasury as often as this. It will be found much easier to thus pay it than to wait six months or a year. This is attested to by hundreds who have tried it. God’s claims in all things should be first. Seek first the kingdom of God and its righteousness, and all other things shall be added. This will bring his blessing into families and churches.
Once in three months is none too often to celebrate the ordinances of the Lord’s house. Each member of the church residing away should feel it a privilege and duty to report to the church to which he belongs as often as this. If there exists any trial, most certainly it should not be left to continue year after year until a chronic difficulty rends the church in twain. The hearts of the members should be knit together in love. The standing of each individual and the fellowship existing between each other should be inquired into once in three months.
Each Tract Society holds its district quarterly meetings. It would add much interest to this branch of the work if the librarian in each church would place into the hands of every member a blank, so that the reports of Missionary labor might be read at this time. Interesting letters which have been received may be read, and experiences related. There is the clubbing of the SIGNS, which are to be used in obtaining interested readers. The labor of doing this is giving a rich experience to hundreds; and this experience related would make such a meeting both profitable and interesting. The brethren would be better prepared for a district quarterly meeting if they knew what each church in the district had done. If these church quarterly meetings are held the first Sabbath and Sunday in each quarter (first of Jan., April, July, and Oct.), then the district meeting might be held a week later unless there be reasons for changing it; and in that case it need not affect the church quarterly meeting.
It is not unfrequent that there are names of individuals on the church book that the clerk knows nothing of, not even their whereabouts. There should be a set time when it becomes the special duty of the church to inquire into the standing of each member. “Am I my brother’s keeper?” is the question proposed by Cain, who was of that wicked one, and slew his brother; and this becomes too much the feeling of many, unless a special effort is made to guard against it. Quarterly meetings held as above suggested will help this matter much. New York is waking up to this subject. See Eld. Canright’s article in Review of April 5. Shall we not do it here in Michigan? Some of the churches are already pursuing this course, and it works well. God will help us as we help ourselves. S. N. HASKELL.
UNITY OF ACTION.
By Stephen Nelson Haskell
THERE is nothing in the Christian religion but what ennobles the mind, enlarges the heart, and cultivates a spirit of disinterested benevolence. It is not at all strange for ministers to become strongly attached to those fields of labor where God has blessed their labors. Neither is it at all strange that those who embraced the truth under the labors of such men should feel an attachment to them, and desire to have their labors. But if any branch of the work or any portion of the field should be left to one mind, there would be loss; for it would bear the mark of the human more than the divine. It is God that is leading in his work, and it is safest to follow the united judgment of God's people. The General Conference represents the combined judgment of his people. The State Conference comes next. It is therefore unwise for any one man to follow his private judgment, or yield to his personal feelings independently of the body, unless he is acting without any connection with the people of God.
We are about entering the season of tent labor, and there should be a feeling of freedom with ministers to confer with their respective Conference Committees. Not that the Committees will assume the dictatorial position, or that the minister should lose his identity; but a free interchange of ideas will elicit much light and give a better understanding of each other. God will approve of such a course. Quite frequently there are reasons why ministers should change their fields of labor. Those having an eye to all parts of the field may see reasons which they whose labors and feelings have been local do not appreciate.
It is both reasonable and consistent for churches to esteem those highly who have been instruments in the hands of God in bringing them into the truth, but a change of gifts is also beneficial to them. It is the clean provender winnowed from the chaff of error, that gives spiritual growth, and not so much the vessel through which it may be received. Ephraim was like a cake unturned—a good Christian under certain circumstances; but a change of circumstances, and his goodness became like the morning dew. God is jealous for his people, angels are weighing133moral worth, and watching the development of character. When influences are causing a defect in their experience, his providence will indicate, at least, a change of circumstances that will reveal to them another page of their hearts, and learn them something more of themselves. Therefore a yielding, submissive spirit is necessary on the part of all.
S. N. Haskell.
THE SABBATH.
By R. F. Cottrell
For What Purpose Instituted.
The fourth commandment gives the reason for the institution of the Sabbath thus: “For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day; wherefore the Lord blessed the Sabbath day, and hallowed it.” Why was the Sabbath blessed and hallowed, or sanctified? The reason is here plainly given. There is no chance for mistaking the reason, except from choice.
But there are those who stoutly contend that the Sabbath of the decalogue was instituted to commemorate the deliverance of Israel from Egyptian bondage; and they quote the following text with much assurance in proof: “And remember that thou wast a servant in the land of Egypt, and that the Lord thy God brought thee out thence through a mighty hand and a stretched out arm; therefore the Lord thy God commanded thee to keep the Sabbath day.” Deut. 5:25. This text gives no reason why the Sabbath was blessed and hallowed; the other does. The fourth commandment tells why the Sabbath was instituted; this text only refers to a renewed obligation to keep the commandment of God, namely, their deliverance from servitude; and for this reason they were to allow their servants the same privilege: “That thy man-servant and thy maid-servant may rest as well as thou. And remember that thou wast a servant in the land of Egypt.” Their deliverance from servitude did not originate the obligation to keep the Sabbath, but by it they were laid under renewed obligation to keep His commandments, who had set them free.
In Deut. 24:17, 18, we have a parallel case. “Thou shalt not pervert the judgment of the stranger, nor of the fatherless; nor take a widow’s raiment to pledge; but thou shalt remember that thou wast a bondman in Egypt, and the Lord thy God redeemed thee thence; therefore I command thee to do this thing.” Did their redemption from Egypt originate their obligation to the stranger, the fatherless, and the widow? No sane man will claim this. But it might be claimed with as much propriety, as to claim that the obligation to keep the Sabbath originated thus. The one is as much a memorial of their deliverance from Egypt as the other. We know that the Sabbath had its origin at the creation. The fourth commandment points us back to that event; and we turn back to Gen. 2:2, 3, and we find that the seventh day was blessed and sanctified at the close of the first week of the world’s history. R. F. COTTRELL.
BUILDING MEETING-HOUSES.
By Dudley Marvin Canright
Every year now, Seventh-day Adventists are adding quite a number of meeting-houses to the number previously built; hence it becomes a matter of importance that they should be built right. Any speaker knows that there is a vast difference in houses of the same capacity, so far as easy speaking and ready hearing is concerned. In some comparatively small houses it is almost impossible to make an audience hear, while in others quite large, a whisper can readily be heard in any part of the house. This great difference is simply in the arrangement of the house.
The house we have just finished at Rome, New York, we regard as a perfect success in every direction. There is no ring to it. You can hear the lowest conversation from any part of the room. The house is thirty-two feet wide, fifty-four feet long, and the studding is twenty feet; but the ceiling overhead is dropped down two feet, making it only eighteen feet between the floor and the ceiling. The house is set up some two feet above ground, which makes it of fine proportions. It looks well.
The blinds outside run two feet higher than the windows, the top blind being stationary. We have a hall eight feet wide, running the width of the house, excepting the gallery stairway. For the gallery we have a room which we value very highly. As usually constructed, galleries are a nuisance. In this case we put the ceiling over the entry as low as it would do; then we projected the gallery floor three feet out over the audience room, which really adds to the looks of the room. This gives us a room in the gallery 11x32 feet. Then we run the ceiling up on the rafters, making the room twelve feet high, and it has two windows. Between the gallery and the audience room there is a light partition hung on pulleys, which we can open or close as we like. When the lower room is crowded we open this, and have a large gallery. When it is not we close it. In this room is a small stove. Here we have our prayer-meetings and all small gatherings. In the winter we do not have to warm up the whole body of the house for a little prayer-meeting; and then how lonesome it seems for eight or ten to get together in a large room for a small meeting!
Altogether, we value this room very highly. The additional cost of the house is but a trifle.
Instead of having a great high platform which lifts the speaker’s feet about as high as the heads of his audience, and puts his head where he gets all the hot and impure air, our platform is only sixteen inches high, which is plenty high enough. It is seven feet wide and sixteen long. This is very convenient on many accounts.
Instead of having two heavy sashes in each window, we have four light ones, the two middle ones being stationary, the upper and lower hung on pulleys. These small sashes of course can be easily managed with little danger of breaking. The house is also frescoed inside. This cost a little more than the ordinary hard finish, but it adds greatly to the appearance. The house is warmed by two large stoves placed nearly in the centre at each side. This affords nearly an equal warmth to all parts of the house, and brings the audience forward and more together. There being two chimneys, the pipe goes straight up, avoiding a long stretch of pipe, and that which is sometimes the case, oppressive heat over the speaker’s head.
The cost of this house was about $2,500. If brethren wish to build a house of this cost, we think they would have to try many times before getting so good a pattern. The house is well finished throughout. A house of the same size with cheaper finishing could be built probably for $300 less. If any do not wish a house as large as this, 28x42, 16 ft. posts, are good proportions. I have tried several of these dimensions, and find it exceedingly easy speaking in them. I should never build a house 30x40, or in that proportion. Above all do not make a great, massive pulpit, or a high platform, nor fail to hang your windows on pulleys. D. M. Canright.