“Labor not for the meat that perisheth.” While many have learned to do without meat and grease, and condiments, they yet fail in one very important point, temperance in quantity and variety. Not long since I sat at the table of one, who, before we sat down had been telling of his success in living out the Health Reform. On the table were six kinds of bread, nearly as many of vegetables, ripe apples, three kinds of sauce, butter, honey, syrup, cream, milk, and a milk-gravy. Nearly all are good in themselves; but while the word of the Lord exhorts us to eat that which is good, Isa. lv, 2, it nowhere teaches that we should eat all good things at one meal. On the contrary, it teaches temperance in these things, as we shall try to show.
But before doing this we want to mention some of the effects of the course above described, as observed in the case mentioned. The poor wife was nearly the whole time “cumbered with her much serving.” All the members of the family were impatient and fault-finding, the labor of the day dragged slowly, the worship was not spirited. That “woman's work is never done” was nearly true in this case. Often did she find herself encroaching upon the first hours of the Sabbath, and so wearied on that day as to be unfitted for the worship of its holy hours. That overloaded table had the largest share in causing all this. Now the Bible, from Genesis to the end, instructs us to do differently. Let us turn to some of its examples.
Passing by the order given in Eden, we will notice the example of Abraham when he had celestial guests to entertain. We read his invitation in Gen. xviii, 3-5, closing thus: “I will fetch a morsel of bread, and comfort ye your hearts, and after that ye shall pass on.” The invitation is accepted. The good wife does not keep them long waiting in order to set a table full of delicacies; she quickly prepares it. Served up, it consisted of unleavened bread, veal, milk and butter.
Next is the example of Lot entertaining two of the same persons. We read: “And he made them a feast.” Judging from the feasts now-a-days we might expect that here, with guests so noble, there would be a rare and varied feast, with many courses. But we read that “he did bake unleavened bread; and they did eat.” Gen. xix, 3.
Take again the food God supplied the children of Israel in the wilderness for forty years, and we get no sanction for complexity. Yet on this simple diet, health and strength were preserved. Only when they fell a lusting for variety did disease, weakness, and death come. We need to consider these examples more closely, lest we fail of entering into that rest that remaineth, through the same example of unbelief.
I believe this preparing of so many kinds for a single meal is but the gratifying of the same old unholy appetite. We believe the third message is to go in the spirit and power of Elijah; the work of God in that message is to prepare the erring ones for the great day. We think He is preparing a people for translation, without seeing death. Has he not set forth in the case of Elijah his manner of doing the preparatory work? Let us consider the case of Elijah, and while we look on the path he trod, call to mind what we have passed through and have yet to pass through as revealed by the Spirit.
Wickedness has increased in Israel until the priests of Baal are numbered by hundreds, and their groves are on every high place. The prophet has warned, reproved, rebuked, and exhorted. The Lord has seen it all, and is about to take his faithful servant to Heaven. Pinching want is about to visit Israel. The Lord will make sure the bread of the righteous. “And the word of the Lord came to Elijah, saying: Get thee hence and turn thee eastward, and hide thyself by the brook Cherith. And it shall be that thou shalt drink of the brook: and I have commanded the ravens to feed thee there.” 1 Kings xvii, 2-7. He has here bread and flesh twice a day. Verse 7. Two meals, of that simple fare, were enough. For a while he partook of this; but God proposes to cut off the flesh from his diet, that he may be pure in spirit and in body. We read that the brook dried up and he is sent to Zarephath to the widow's. Here on coarse bread and the mild oil (from the olive-tree probably), he subsists for many days (a full year, margin). Not a murmur arises from his heart. No anxious “What next?” no fear of starvation, no lusting for hurtful things once relished, but humble, earnest trust in God, and obedience to his commands. After this came the test between the true and the false by which a just God demonstrated his truth before a rebellious and wicked people, and showed which of the prophets he was with. The wicked begin to press the righteous on every side, thirsting for his blood. But God cares for his chosen one. And as he lay weary and hungry in the wilderness to which he had fled, and seeing no way of escape from the wicked, pray that he may die. God sends him sleep, while angels watch him. A repast is spread by an angel who rouses him from his refreshing sleep, and bids him eat. Now the grease is entirely dispensed with, also the flesh; a cake baked on the coals, and water, compose the repast. He rests again, and again the angel spreads his table and serves him. In the strength of that meat he went forty days and nights unto sublime manifestations of God's glory. Chap. xix.
Oh! that we might be earnest to be thus temperate, cutting off the hurtful things one by one, simplifying our desires, and hastening unto that preparation we so much need to fit us to endure the work before us. Health Reform in this, temperance in quantity and variety, does not mean starvation, but is summed up in the words of Isaiah, “Eat ye that which is good, and let your soul delight itself in fatness.” Isa. lv, 2.
We have again the example of Daniel's simple fare of pulse and water, of John the Baptist, with his meat of locusts and wild honey; models of temperance in eating we may safely imitate. Also the example of the multitude whom Jesus fed, Matt. xiv, and last the repast spread on the shores of the sea of Galilee before the hungry fishermen who had toiled all night. Jno. xxi, 9-13. May the Lord help us to be wise in these things, and return to that primitive simplicity so pleasing in his sight.
H. C. MILLER.
Monroe, Wis.
CONSTANTINE THE GREAT.
The following article will be of interest to our readers as setting forth the character of the lawgiver of the Sunday institution.
Born in 274 at Naissus in Upper Mœsia, died at Constantinople in 337. Maxentius, in order to avenge his father's death, was about to set out for Gaul (310), when suddenly Constantine, very much like Cæsar under similar circumstances, led his legions to Italy, and in spite of tremendous odds, triumphantly entered Rome. There he was greeted as Emperor by the Senate, Maxentius having been accidentally drowned. It was during this campaign that Constantine, while encamped near Mentz, is said to have beheld in the sky a flaming cross, bearing the inscription: Εν τούτῳ νίκα, “With this you will conquer.” From that time the symbol of Christianity appeared on the shields of the soldiers and the banners of the Roman army. It is in vain that zealous writers have tried to relieve Constantine's reputation from the crimes committed to satisfy his ambition. However they may have succeeded in vilifying the character of his competitors, it is nevertheless true that he himself was not their better in moral qualities. His father-in-law; his brother-in-law, (Licinius), nay, even his own son Crispus, his nephew (the son of Licinius), a boy of 11 years, and lastly his wife Fausta, were successively his victims. It is said by Zosimus and Sozomenus that he became a convert to Christianity only because the pagan priests refused to absolve him from those crimes; but not much reliance is to be placed on this assertion.
Constantine's character scarcely warrants the belief that he was seriously troubled by remorse, nor is it to be supposed that the pagan priests at that time were overscrupulous in regard to the sins of Emperors. He conceived that the vast structure of a centralized empire, comprising almost the whole civilized world, was not to be built upon the decaying remnants of paganism. A new and vigorous principle, which, by inculcating obedience to existing authorities, seemed admirably adapted to the wants of absolute monarchism, was to instil new life into the Roman empire. This may have been Constantine's idea. As early as the year 312 he granted absolute toleration to the Christians, and restored to them the property confiscated by his predecessors. Sunday was set apart for religious exercises, and every attempt to restrain the religious liberty of Christians was severely punished. By convening and attending the general council at Nice (325), Constantine openly declared the Christians to be the official church of the empire. He was endowed with quick perception, vast ideas, great activity of mind, tenacity of purpose, and energy in action; but of true moral and religious sentiment he would seem to have been devoid.—New American Cyclopedia*, Vol. v, Art. Constantine.
“THY KINGDOM COME!”
By Jean Ingelow
“Thy kingdom come,”
I heard a seer cry: the wilderness,
The solitary place,
Shall yet be glad for him, and he shall bless
(Thy kingdom come) with his revealed face
The forests; they shall drop their precious gum,
And shed for him their balm; and he shall yield
The grandeur of his speech to charm the field.
Then all the soothed winds shall drop to listen.
(Thy kingdom come)
Comforted waters, waxen calm, shall glisten
With bashful tremblement beneath his smile;
And echo ever the while
Shall take, and in her awful joy repeat
The laughter of his lips (Thy kingdom come):
And hills that sit apart shall be no longer dumb.
No, they shall shout and shout,
Raining their lovely loyalty along the dewy plain;
And valleys round about.
And all the well-contented land, made sweet
With flowers she opened at his feet,
Shall answer: Shout and make the welkin ring,
And tell it to the stars. Shout, shout, and sing.
Her cup being full to the brim,
Her poverty made rich with him,
Her yearning satisfied to the utmost sum—
Lift up thy voice, O earth, prepare thy song,
It shall not yet be long.
Lift up, O earth, for he shall come again,
Thy Lord, and he shall reign. And he shall reign—
“Thy kingdom come.”—Jean Ingelow.
WORDS OF GOLD.
The following eloquent allusion to the heavenly graces, we find in Keith's condensed work on the prophecies, p. 114, being his concluding thoughts on the fulfillment of prophecy in the destruction of ancient Tyre:—
“There is a fountain opened for sin and for uncleanness, where guilt may be purged away, even though it were of Tyrian dye; and where the heart, sprinkled from an evil conscience, may be purified for the habitation of a holy God. There is “a mart” which Jesus too has opened up, where even those who once covered themselves with cursing as with a garment, may forever lay aside their besetting sin, and exchange it for those white robes of righteousness in which the children of a Redeemer’s kingdom are clad. There is an ornament, even that of a meek and quiet spirit, which is in the sight of God of great price, and which ought to be far more highly prized than all “the chests of rich apparel” of which the proudest Tyrian could have ever boasted. There is a “merchandise” in which there is true wisdom and lasting gain, and in which you should never cease from trafficking till you be enabled certainly to find and securely to keep “the pearl of great price.” And since you may wash and be clean, while you think on the sufferings of the Son of God for the sins of men, think also on the gifts he bestows upon men, and be not slack to barter the pleasures of sin for a season, for treasures in Heaven that shall never fade. The wicked shall be cast into outer darkness, as old Tyre was cast, where still it lies in the midst of the waters; but the eternal inheritance of the righteous—where no billows can come over them any more—shall be gladness and glory in the midst of the paradise of God.”
"THE SEVENTH-DAY SABBATH—IS ITS OBSERVANCE BINDING?"
By w. c. g.
(Continued.)
In entering upon the work of reviewing this tract we had designed to notice only some of the leading arguments, such as have not been repeatedly and fully met in the Review, and in our various publications, together with some old arguments or sophistries which Mr. B. has ingeniously re-vamped for the occasion. In a recent number of the World's Crisis we notice that this tract is highly extolled, and recommended to its readers as an antidote for the Sabbath-keeping mania. Had we known how highly it was to be regarded by them it is possible we might have deemed it as of more consequence, and spent more time in going into particulars. We have endeavored, however, to do him justice in fairly presenting such of his arguments as we deemed worthy of notice.
In our last article we left him endeavoring to get rid of the days and months in the new earth. On this point he makes another effort.
“But we are told there are months there, hence weeks and days; for John says when speaking of the tree of life, that it ‘yielded her fruit every month,’ It says it yielded [not shall yield] her fruit every month—i. e., back in Eden. And that the leaves of the tree were for the healing of the nations; not ‘shall be.’ There will be none sick in the world to come; but it was intended for medicine back there. It only identifies the tree: that is all.”
Mr. B. has a happy faculty of terminating his logical deductions with an emphatic “that is all,” as though the matter were settled beyond controversy. If he means “that is all” he knows about it, we can pardon him, but to assert that nothing more is taught or fairly deducible from the text is quite another matter. Because John spoke in the past tense Mr. B. reasons that what he describes must have all been in the past. This reasoning would dispense with the tree of life altogether, for he speaks of that also in the same tense: The construction of the language demands that the past tense should be used, and this is the language of prophecy all through the book of Revelation. “I saw a new heaven and a new earth,” &c. With equal force might the objector claim that all the events described there transpired before A. D. 96.
And further, how does he know that this description only identifies the tree, when it is the first intimation we have in Scripture that these were the peculiarities of the tree of life, and how can he locate it back in Eden when the description of the tree as it stood in Eden contains no such account?
“The leaves of the tree were for the healing of the nations.” A word on this point may be demanded, as the objector claims that “there will be none sick in the world to come.” On this account he claims that “it was intended for medicine back there,” i. e. in Eden. The absurdity of this position will be manifest upon a moment’s consideration. If we understand the teachings of Scripture on this point, Paradise regained will be as Paradise before the fall, and as the transgression brought sickness and death, and the loss of the tree of life at the same time, we must conclude that its leaves were never intended for man after sickness and death came upon him. Hence the term “for the healing of the nations,” must have some other significance than that of administering to bodily diseases. The Greek word θεραπεία, from which the word healing is derived, is thus defined by Liddell and Scott: “A waiting on, service, attendance; and so, the body of attendants, a king’s suite, retinue. 1. Service done. 2. A fostering, tending, nurture, care. 3. Service done to gain favor. 4. Service done to the sick, tending. Of animals, rearing, bringing up, keeping, and of plants, cultivation.”
We see from these definitions that there is nothing in the use of this word which necessitates the idea of sickness or disease in the new earth. If access to the tree of life is not so desirable, as Mr. B. would have us believe, why is it so held out in the Scriptures? “To him that overcometh will I give to eat of the tree of life.” “Blessed are they that do his commandments, that they may have right to the tree of life,” &c. Rev. ii, 7; xxii, 14.
May God help us to have a love for his commandments in these last days, when a people are being developed, keeping “the commandments of God and the faith of Jesus,” that we may share the inestimable privilege of partaking of this tree.
w. c. g.
(To be continued.)
EXAMPLE OF APOLLOS.
By R. F. Cottrell
“AND a certain Jew named Apollos, born at Alexandria, an eloquent man, and mighty in the Scriptures, came to Ephesus. This man was instructed in the way of the Lord; and being fervent in the spirit, he spake and taught diligently the things of the Lord, knowing only the baptism of John. And he began to speak boldly in the synagogue; whom when Aquila and Priscilla had heard, they took him unto them, and expounded unto him the way of God more perfectly. And when he was disposed to pass into Achaia, the brethren wrote, exhorting the disciples to receive him; who, when he was come, helped them much which had believed through grace; for he mightily convinced the Jews and that publicly, that Jesus was Christ.” Acts xviii, 24–28.
What a singular man was Apollos! A man of giant intellect, a powerful reasoner, an eloquent orator, and mighty in the Scriptures of truth; and yet he could sit down at the feet of a common brother and sister, and listen and learn, while they expounded to him the way of God more perfectly. He had been preaching the Heaven-sent message of John the Baptist, the harbinger of Christ; but now he learns from these two humble individuals—“lay” members of the church, and one of them a woman—that there is another message of truth, a further development of the word and work of God, in fulfillment of the great plan of human salvation, and, lo! he takes this new message and goes on mightily, convincing his hearers that Jesus is the Christ. What a singular man! Would that there were more such at the present day!
But instead of this we find, as we go from place to place, smart, flippant and conceited young men, who have got a smattering of the truth of the first and second of the three advent messages, but who are unwilling to learn that God has sent another message agreeably to his word of promise—the most momentous and tremendous message of all his word, even the closing message of probation. Some way they have got the insane idea into their heads that the moral law of the great Jehovah, the only complete code of moral precepts he ever gave to men, and the one he gave personally and wrote with his own finger—the only law given in the hand-writing of the Most High—has been abolished, and consequently we have no need of a message on the commandments of God. And for this reason, instead of joyfully receiving the new message from heaven as did Apollos, they feel called upon to reject and oppose it. True indeed it is, if the commandments of God were abolished eighteen hundred years ago, there is no need of a message to bring people to “keep” them here in the last days, and hence it is a great mistake that it is laid down in the prophetic programme for these times. But it is possible that there is no mistake in the prophecy, and if there is not, they are mistaken that hold that the commandments have been abolished.
Where are the Apolloses of the present day? I thank God that a few are being found—a few that are willing to learn the truth of the last message to men, though it be through humble means; and I pray God that the number may be increased, and that I may live to see a few more who will take the truth and mightily convince men that the law of God is still the living truth, perpetual and unchangeable.
R. F. COTTRELL.
REPORT FROM BRO. WHITE.
By James White
Our tour to Orange, Greenbush and Ithaca, was a very wearisome one for us, but more so for our team, which has for nearly seven years drawn a carriage too heavy for any road team. The arms of this carriage have become so worn that in oiling them every ten miles they would be found dry. When brethren King, Fargo, and Maynard, learned the condition of things, and saw our excellent team running down, they decided to obtain for us a comfortable, light carriage and harness. So on fifth-day, Aug. 28, in company with brethren Maynard and Fargo, I went to Ionia, where they purchased a carriage and harness in every respect suitable. It is light, yet large enough to carry two persons with all needed baggage. The seat is wide, and the stuffed back so high and easy, that a fifty-mile ride sixth-day did not weary Mrs. W. at all. This journey was performed easier for us, and for the team than thirty miles with the old carriage.
Our journey to this place in company with Brn. Amadon, King, Fargo, Merrill, Maynard and Olmstead, and their wives, was indeed a pleasant one. Beneath a large oak, in a farmer’s ample field, we all found a shade and resting place for refreshment. So large a company of course attracted attention, and offered a good opportunity for Bro. Amadon to distribute some tracts to those who came to view us at a distance. This led to spirited remarks from several of our company, especially Bro. Amadon and Mrs. W., upon the necessity of having a fund to furnish for gratuitous distribution, four and eight page tracts upon the various points of our faith and hope. These can be furnished by tens of thousand for a trifling sum, and on each copy can be displayed a stirring advertisement of our publications.
They can be handed to the stranger who kindly asks you to ride with him. If you have not time to write out some point of faith to a friend, you can inclose one of these in your letter without double postage. You can pass them to friends who may listen to your defence of the truth in the stage, steamer or cars. I do not say they should be thrown over garden fences, left at every corner of streets, and scattered promiscuously in the crowd. Let them be prudently handed to those who appear candid in conversation with you. But more on this subject at another time.
Again we enjoyed our old home at Bro. Root’s. Yesterday, the Sabbath, in a heavy rain, the brethren came out and nearly filled the house of worship. In the forenoon they enjoyed a good social meeting. In the afternoon I spoke one hour and a half upon the text, “And let the peace of God rule in your hearts; to the which also ye are called in one body, and be ye thankful.” Col. iii, 15. I spoke upon the following points.
1. Let the peace of God rule. It will rule in the hearts of those who let it, after preparing the way for it.
2. The contrast between the uninterrupted peace of God and the changing, fading pleasures of the world.
3. The peace of God may rule in our hearts, and all our passions and sinful desires may become subordinate.
4. The word “heart” seldom refers to that organ through which the blood passes. It generally means the whole man. But if it represents one part more than another, it is the mind. The brain is our Washington which governs the whole being. The sanctified mind grasps the hope of life eternal, and dwells upon it with pure delight, and thus the affections are reached. The whole man is prompted by these to actions of right doing, and the peace of God, passing all understanding, rules in his entire being.
First-day morning I met the brethren in meeting at nine. A resolution passed unanimously to raise one thousand dollars to procure material to build a new house of worship. This house is to be built next year. The present house of worship does quite well, but the new one, which will cost one thousand, will do better. The many calls for help have drained these brethren’s purses so that it is not practicable for them to move hastily in reference to their new house.
At half-past ten I spoke upon the law and gospel to a full and attentive congregation. And while I write201Mrs. W. is speaking for one hour, when I shall close the services of this meeting with a short discourse.
This excellent two-days’ meeting is now closed. I found Mrs. W. speaking to a perfect crowd. Extra seats were carried in and all filled with those who listened with almost breathless silence. I then spoke thirty minutes upon the certainty that the present generation that has been warned by these messages are the very men and women who will witness the scenes brought to view by the messages. The subject was treated by all with the greatest respect and solemnity. Then Bro. Amadon closed with a stirring exhortation.
These general gatherings grow better, and the brethren are now inquiring, When shall we have more of them? On our return from the West we shall be ready to hold them in different localities in the State.
JAMES WHITE.
Wright, Sept. 7, 1867.
A Full Heart
A FULL HEART.—A heart full of grace is better than a heart full of notions.
REPORT FROM BRO. LOUGHBOROUGH
By John Norton Loughborough
BOOKS—Give us a house furnished with books rather than with furniture! Both, if you can, but books at any rate! To spend several days in a friend's house, and hunger for something to read, while you are treading on costly carpets, and sitting down upon luxurious chairs, and sleeping upon down, is as if one were bribing your body for the sake of cheating your mind. Books are the windows through which the soul looks out. A house without books is like a room without windows. A book is good company; it is full of conversation, without loquacity. It talks to you, not through the ear, but another way.
REPORT FROM BRO. LOUGHBOROUGH.
SINCE my last report I have tried to do what my health would permit in the line of holding meetings. From Aug. 1 to 4, I attended the Ohio Conference. Bro. Waggoner and Van Horn were also present. This was an interesting session of the Conference, with a much larger attendance than at the session of last year.
The Spirit of the Lord, and a spirit of unity seemed to pervade our midst, and the conviction rested upon all, that more humility and devotion to God's cause were requisite if we would make much advancement in the work of truth.
All were encouraged by the result of labors put forth in the State the last year. A more healthy state of matters exists in the churches and some have been added to the number already in the truth.
The financial condition of the cause is at least one-third better than one year since. Both ministers and people seem encouraged to enter with zeal upon the labors of the coming year in Ohio. May success attend the efforts made.
Sabbath, August 10, I was with the church in Battle Creek where five more were baptized. The most of these were patients from the Institute, who, while striving to gain health of body have become interested to escape the effects of that greater malady, sin.
Sabbath, Aug. 17, I was with the church in Burlington. A number were present from Newton, Mendon, Leonidas, and Parkville. The discourse and social meeting on the Sabbath were seasons of interest, and we trust the good resolutions formed there may be carried out by all. It is not always trying to do something that accomplishes the work, but a taking hold to do it with a determination to conquer or to die in the struggle. Those who thus lay hold to subdue their idols, and overcome their bad habits, will not die. God's angels will be sent to the rescue.
On first-day morning we had a meeting of the church, which lasted most of the day, to take into consideration the building of a meeting house in Burlington. It was decided to build a house 32x46 with 20 feet posts, and gallery in front, the lumber to be got out this winter, and the house be ready to occupy, if possible, the next fourth of July. May the Lord give them success and prosperity in the work as they go forward with a spirit of sacrifice to carry out their views in building a house to the Lord. I am now in Monterey, designing to spend four Sabbaths in this vicinity before going to join Bro. Andrews in the session of the New York State Conference.
J. N. LOUGHBOROUGH.
Monterey, Mich., Aug. 30, 1867.
THE TEN-HOUR SYSTEM.
By Jos. Clarke
AGRICOLA owns a large farm, and often hires laborers to till the same; and being desirous to excel in his business, and lay up for a rainy day, he has formerly been in the habit of exacting of his laborers as many hours of labor per day as he could, without actually driving them from his employ.
From early dawn till dewy eve, his laborers toiled on; and then, when it was practicable, a job was on hand in the barn or shop, so that his men often worked fourteen or fifteen hours daily.
The consequence of this course was seen in the ill feeling of the employed toward the employer; work badly performed; frequent changes of workmen; implements broken by carelessness; teams ruined by bad management; and all very trying to Agricola.
Neighbor Benevolus calling upon Agricola, and finding him greatly agitated about the loss of a very nice plough, which the team had just annihilated by conveying it too swiftly across a newly-cleared field, thus addressed him:
Friend Agricola, there is a cause for the loss of thy plough. The teamster whom thou hast employed, and entrusted with thy team and plough, is, if rightly treated, an expert ploughman, and faithful in caring for his team; but since he was in thine employ, he has become dull and neglectful from want of rest; so that he inclines to sleep in the day time; and thus while resting a moment, he fell asleep, unconsciously; and at this unfortunate moment, the team thou didst entrust him with became alarmed at the sudden flight of a flock of birds; and now blame not thy servant, who is already sufficiently ashamed; but blame thyself for thy great desire of gain, which has taken the sleep from those who need it most.
Allow me, friend Agricola, to advise thee, seeing I am the older man. Once I proceeded as thou hast done; but I found it a losing business. For many years past I have required of my men but ten hours’ labor daily. I find my laborers alert and ready, faithful and true, as a general thing; and they often continue in my employ for many years. My farming tools are cared for, my teams are kind and gentle, and my mind is at peace.
Neighbor Benevolus, responded Agricola, I had intended to inquire of you why it was you led so happy a life, and always seemed so prosperous. I will do as you have advised me. From this time forward my men shall not be overtasked.
Agricola was as good as his word. From that time he required but ten hours’ labor of his laborers daily. Quiet succeeded confusion, and good will increased between the employed and the employer. His ploughs were no more smashed by runaway horses, nor were his colts spoiled in breaking. All went on prosperously and profitably for all.
Let this illustration also set forth the advantages resulting from giving proper rest to the digestive organs.
The man who eats three meals daily, causes his digestive organs to labor on fifteen hours each day, thus producing a general mutiny in his whole physical system, ending in disease and premature decay.
The man who eats two meals per day makes peace with nature, by obeying her laws, and his physical system cheerfully runs its wonted course, and like an old and faithful and tried servant, will do its very best in your behalf, so cheerfully, so quietly, that you think it strange you ever had a pain or an ache.
JOS. CLARKE.
MONTHLY MEETING AT SOUTH LANCASTER, MASS.
By John Nevins Andrews; L. L. Howard
This meeting which has just closed, has been a season of some interest and profit we trust. Our brethren from various parts of the State, and also from N. H. and Conn. took much pains to attend, and we hope were not unprofited by the meeting. Our meetings on first-day were quite largely attended by the people of this village, and a good degree of interest was manifested. Our brethren in the region represented by this gathering have had little labor bestowed on them for a long season, and have had great discouragements to pass through. Yet nearly all have remained steadfast in the truth, and have tried in patience to possess their souls. At this meeting we have taken steps for systematic labor that shall reach all our brethren in New England. We propose to divide the territory occupied by our people into districts for Monthly Meetings, and that one of us shall attend each of these meetings. In this manner we can in a comparatively brief period meet with the whole body of our people. We have arranged these districts, but as each of us will be absent from this part of the field after a few days, until about the middle of November, we thought it not best to make appointments for Monthly Meetings only in those districts in which we have already labored, until we can return.
Much patient labor is requisite that prosperity may be attained, but we certainly feel cheered by the tokens of good which we already witness. We cannot doubt that if we do earnestly seek God, a special revival of his work shall soon be witnessed in this region, not only in the ranks of our people but also among those that know not of this precious truth.
We labor therefore with cheerful confidence in the full assurance that God is about to signally bless the preaching of the present truth, and that many of our fellow-men who now ignorantly transgress the fourth commandment shall soon unite with us in the observance of all the commandments of God. Indeed in every place where we have labored to benefit our brethren we have found the unconverted anxious to hear upon the present truth. We feel therefore extremely desirous to labor a portion of our time for them, and not devote it all to the service of our brethren.
A good degree of interest is felt in the Health Reform, but yet as a whole our people in this region are behind those in other places in this work. But there is reason to hope for progress in this work of Christian temperance. We have done what we could to set forth the pecuniary wants of the cause, and we hope that it will not be without tangible results.
Next Sabbath and first-day we spend together in Washington, N. H., at the Monthly Meeting. The following week we design to attend the Vermont Conference at West Enosburgh. Here we propose to separate; Bro. Howard to return for a few weeks to Maine, and I to attend the N. Y. Conference at Adams Center, and to spend a portion of October in that State. Duty seems plainly to demand this arrangement and it is because of this that the Maine Conference is appointed so late as Nov. 1st.
J. N. ANDREWS,
L. L. HOWARD.
South Lancaster, Mass., Sept. 2.
MEETINGS IN INDIANA.
By JOHN BYINGTON
When I last wrote I was at Burr Oak. The 18th of August I came to South Bend, Indiana, and found that most of our brethren had moved to Mishawaka. I therefore came to this place the next day and had meetings the two following evenings. There are about ten here keeping the Sabbath. Bro. Harvey met me here and took me to North Liberty. Here on Sabbath and first-day we had five meetings of interest. The Lord was present to help. On first-day, the 25th, five were baptized in the same place where Bro. Bates baptized fifteen, seven years since, the same month and same day of the month. I think Bro. Harvey is more than ever in the work. He has felt the hand of the Lord heavily upon him, but is now free indeed. Brethren think Indiana is too much neglected. They want some strong preaching brother at North Liberty soon, this fall if possible. Can they have help? Some have lately received the truth.
The evening after the Sabbath was a very interesting time while we attended the Lord's supper and washing one another's feet. Two families who had lately commenced obeying the truth came four miles this evening to witness the ordinances and to learn the way of the Lord more perfectly. It was good to be there. I returned to Mishawaka first-day evening, and had meeting Monday morning. One sister here was baptized who could not get to North Liberty. I look back with pleasure and thankfulness upon my visit to North Liberty.
JOHN BYINGTON.
Ceresco, Sept. 6, 1867.
THE CHRISTIAN TRAVELERS.
By L. C. HUTCHINS.
Two Christian travelers once were foes, who should have been united,
Instead of doing loving deeds, they quarreled, and they slighted.
They drove their minister away; their mutual anger nursing,
So, left without the means of grace, they joined to spread the cursing.
The darlings of the household, grew, maturing by their side,
And sons to holy altar led, prayerless, the blushing bride.
And oh! beneath the lowly sod, full many a dear one slept,
The house of God was desolate, his Sabbaths all unkept.
One of these Christian travelers, while at his work one day,
Kept thinking how like wandering sheep his brethren went astray,
And how the little lambs he loved, by ravening wolf were torn.
The narrow way seemed all untrod, the broad one sadly worn.
He thought, too, of his own wrong course. At last he turned within,
“Alas!” said he, “the fault is mine, and mine has been the sin.
A fearful load is on me laid, I’ll go and tell my brother.
The sin indeed belongs to me, and not to any other.”
And so he left his work, and went, all weeping on the way,
Nor dared to lift to heaven his eyes—he had a vow to pay.
He found his brother, too, at work, by worldly cares surrounded,
And told him how the cause of God, by friendly hands was wounded.
Said he, “Indeed the fault is mine, I do not blame another,
I’ve injured oft your feelings too, forgive me, O my brother.”
His brother straightened from his toil, his head was lifted high,
“Ah, well,” said he, “I will forgive,” while scorning filled his eye.
“Of course I will forgive. I’m glad you know your sin and guile.
’Tis as you say, the fault is yours. I knew it all the while.”
The penitent, low bowed his head and knelt with bitter weeping,
Asking our Father to forgive, gave all into his keeping.
Then weeping still, he turned away, returning to his labor.
He prayed God’s blessing on this stern and unrelenting neighbor.
The lofty man soliloquized, “My words were not well chosen.
Full oft, indeed, in bitter words, there lieth much of poison.
Alas, methinks a kindlier mien, had honored more my Master.
And, pouring oil upon a wound, doth heal it oft the faster.”
And as he thought upon the wrong, he saw his own misdoing.
He saw his sins, the work was deep, for ’twas the Spirit’s showing.
He left his task, for now to him, eternal things were nearest.
His sorrowing brother seemed to him, of all men known, the dearest.
And weeping now became his turn, with tearful eye he sought him,
And told him of the heavy load, in penitence, that brought him.
Said he, “I’ve nothing to forgive, for mine has been the sinning.
And O my brother, pardon me, the ending, and beginning.
They mingled tears, those penitents, each his own sins bemoaning,
And prayed they might be washed away, Christ’s blood alone atoning.
When Zaccheus-like they had confessed, while each to each restoring,
There came upon the people round, the Spirit’s blest outpouring.
The church was filled with listening souls, God’s word was duly spoken,
And humble ones there were, who sought to keep his day unbroken.
Young children too, there were, who sought to walk the way that’s holy,
And lisped their praise to David’s Son, the blessed and the lowly.
And so it is, God blesses still the pure and lowly-minded,
While him who will not brook reproof, he leaveth to be blinded.