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    The following sketches of the lives of Elder Bates and Elder Andrews were written by Elder James White in 1877, and appeared in the pages of Good Health of that year:— ELDER JOSEPH BATES.BHY 237.1

    SKETCHES of the lives of great and good men are given to the world for the benefit of the generations that follow them. Human life is more or less an experiment to all who enter upon it. Hence the frequent remark that we need to live one life in order to learn how to live. This maxim, in all its unqualified strength of expression, may be a correct statement of the case of the self-confident and incautious; but it need not be wholly true of those who have had good and wise parents, and who have proper respect for the prudent and good people who have made life a success. To those who profit by the experiences of those who have fought the good fight, and have finished their course with joy, life is not altogether an experiment. Its general outlines, to say the least, may be patterned after those who have, by the grace of God, become good and noble and truly great, in choosing and defending the right.BHY 237.2

    Reflecting young men and women may acquire, even before they leave parental care, a practical education which will be invaluable to them in future life. This may be done to a considerable extent by careful observation; but in reading the lives of worthy people they may learn lessons by which they will be fortified against the evil, and be enabled to choose the good, that lies all along the path of human life.BHY 237.3

    Second to our Lord Jesus Christ, Noah, Job, and Daniel are held up before us by the sacred writers as patterns worthy of imitation. The brief sketches of the faith, patience, firmness, and moral excellence of these and other holy men, as found in the pages of sacred history, have been proved to be of inestimable value to all who would walk worthy of the Christian name. They were men subject to like passions as we are. Were some of them, at times, overcome of evil? erring men of our time may bless that record also; for it states how these ancient worthies overcame evil, and fully redeemed their errors, so that, becoming doubly victorious, they shine brightest on the sacred page.BHY 237.4

    In his epistle to the Hebrews, Paul gives a list of heroes of faith. In chapter eleven he mentions Abel, Enoch, Noah, Abraham, Isaac, Jacob, Joseph, Moses, and the prophets, who through faith subdued kingdoms, wrought righteousness, obtained promises, and stopped the mouths of lions. The apostle presents these witnesses as patterns for the Christian church, as may be seen by the use he makes of them in the first verse of the chapter which follows: “Wherefore, seeing we also are compassed about by so great a cloud of witnesses, let us lay aside every weight and the sin which doth so easily beset us, and let us run with patience the race that is set before us.”BHY 238.1

    Since the apostle’s time, there have been many who exemplified in their life the same firm principles for which the ancient worthies were commended. Elder Joseph Bates was such a man. His life was crowded with unselfish motives and noble actions. That which makes his early history intensely interesting to his personal friends, is the fact that he became a devoted follower of Christ, a thorough reformer, a Christian gentleman, and ripened into a noble manhood, and all this while exposed to the evils of sea-faring life, — from the cabin-boy of 1807 to the wealthy retiring master of 1828, a period of twenty-one years.BHY 238.2

    Beauty and fragrance are expected of the rose, planted in suitable, well-cultivated soil, and tenderly reared under the watchful eye of the lover of the beautiful; but it is with wonder that we admire the living green, the pure white, and the delicate tints of the water-lily, whose roots reach far down into the cold mire at the bottom of the darksome lake. And we revere the Power that causes this pearl of flowers, uncultivated and obscure, to appropriate to itself all valuable qualities, and to reject the evil.BHY 238.3

    So, to apply the figure, we reasonably expect excellence of character in those who are guarded against corrupting influences, and whose surroundings are the most favorable to mental and moral development. In our hearts, pressing up to our lips, are blessings for all such. But he who, in the perpetual presence of the uncultivated and vile, and with no visible hand to guard and guide, becomes pure and wise, and devotes his life to the service of God and the good of humanity, — a Christian philanthropist, — such a one is indeed a miracle of God’s love and power.BHY 239.1

    Joseph Bates was born July 8, 1892 [1792]. The following brief account of his parentage and boyhood is taken from his “Autobiography,” published in 1868:—BHY 239.2

    “My honored father and his forefathers were for many years residents in the town of Wareham, Plymouth County, Massachusetts. My mother was the daughter of Mr. Barnabas Nye, of the town of Sandwich, Barnstable County, both towns but a few hours’ ride from the noted landing-place of the Pilgrim Fathers.BHY 239.3

    “My father was a volunteer in the Revolutionary War, and continued in the service of his country during its seven years struggle. When Gen. Lafayette revisited the United States, in 1825, among the many who were pressing to shake hands with him at his reception rooms in the city of Boston was my father. As he approached, the General recognized him, and grasped his hand, saying, ‘How do you do, my old friend, Captain Bates?’ ‘Do you remember him?’ was asked. His answer was something like the following: ‘Certainly; he was under my immediate command in the American army.’BHY 239.4

    “After the war, my father married and settled in Rochester, an adjoining town in Plymouth County, where I was born. In the early part of 1793 we moved to New Bedford, some seven miles distant, where my father entered into commercial business.BHY 239.5

    “During the war with England, in 1812, the town of New Bedford was divided, and the eastern part was called Fairhaven. This was ever afterward my place of residence until I moved with my family to Michigan, in May, 1858.BHY 240.1

    “In my school-boy days my most ardent desire was to become a sailor. I used to think how gratified I should be if I could only get on board a ship that was going on a voyage of discovery round the world. I wanted to see how it looked on the opposite side. Whenever I thought of asking my father to let me go to sea, my courage failed, for fear he would say, No. When I tried to unburden my mind to my mother, she endeavored to dissuade me, and proposed some other occupation. At last they permitted me to accompany my uncle on a short trip to Boston, hoping this would cure me; but it had the opposite effect. My parents then complied with my wishes.BHY 240.2

    “A new ship, called the Fanny, of New Bedford, was about to sail for Europe; the commander, Elias Terry, agreed with my father to take me on the voyage as cabin-boy. In June, 1807, we sailed from New Bedford to take our cargo on board at New York City, for London, England.”BHY 240.3

    With increasing interest we follow young Bates in his perilous experience upon the seas, and recognize in him a spirit firm and undaunted, ready to live up to his convictions of right, and we also see the hand of Providence in wonderful deliverances from danger and death. At one time he had the courage, under trying circumstances, to reject a bribe offered to induce him to take a false oath; and by testifying to the truth he saved the fore-fingers and thumb of his right hand, with which he wrote during his long life in advocating and defending the noblest reforms of the age. He says:—BHY 240.4

    “While we were congratulating ourselves respecting our narrow escape from shipwreck, two suspicious looking vessels were endeavoring to cut us off from the shore. Their cannon balls soon began to fall around us, and it became advisable for us to round to and let them come aboard. They proved to be two Danish privateers, who captured us and took us to Copenhagen, where ship and cargo were finally condemned in accordance with Bonaparte’s decrees, because of our intercourse with the English.BHY 240.5

    “In the course of a few weeks we were all called to the court-house to give testimony respecting our voyage. Previously to this, our supercargo, who was also part owner, had promised us a handsome reward if we would testify that our voyage was direct from New York to Copenhagen, and that we had had no intercourse with the English. To this proposition we were not all agreed. We were finally examined separately, my turn coming first. I suppose they first called me into court because I was the only youth among the sailors. One of the three judges asked me in English if I understood the nature of an oath. After I had answered in the affirmative, he bade me look at a box near by, about fifteen inches long and eight high, and said, ‘That box contains a machine to cut off the two forefingers and thumb of every one who swears falsely here. Now,’ said he, ‘hold up your two forefingers and thumb on your right hand.’ In this manner I was sworn to tell the truth, and regardless of any consideration, I testified to the facts concerning our voyage. Afterward, when we were permitted to go aboard, it was clear enough that the ‘little box’ had brought out the truthful testimony from all; viz., that we had been wrecked by running against an island of ice fourteen days from New York; refitted in Ireland, after which we joined the British convoy, and were captured by the privateers. After this, some of our crew, as they were returning from a walk where they had been viewing the prison, said that some of the prisoners thrust their hands through the grating, to show them that they had lost the two forefingers and thumb of their right hand. They were a crew of Dutchmen, who were likewise taken, and had sworn falsely.”BHY 241.1

    As the primary object of this sketch is to present Elder Bates to the reader as a true reformer, we pass over the perils and shipwrecks, the captures and imprisonments by sea and on land, the scenes of great suffering and providential escape, during the first eight years of his sailor life, up to the time he rejoined the home circle in June, 1815. Speaking of this time he says:—BHY 241.2

    “My father had been told by those who thought they knew, that if I ever did return home I would be like other drunken man-o’-war sailors. Our meeting quite overcame him. At length he recovered, and asked me if I had injured my constitution. ‘No, father,’ I replied, ‘I became disgusted with the intemperate habits of the people I was associated with. I have no particular desire for strong drink.’ This much relieved his mind.”BHY 242.1

    In 1821 Joseph Bates became master of a vessel, and sailed on a voyage to South America. Not only did he have charge of the ship, but the cargo also was confided to him for sales and returns. Of his convictions on the subject of total abstinence from ardent spirits, he says:—BHY 242.2

    “While on our passage home, I was convicted of a serious error, in that I had for more than a year allowed myself to drink ardent spirits, although I had before practiced entire abstinence, having become disgusted with the debasing and demoralizing effects of strong drink, and being well satisfied that drinking men were daily ruining themselves, and moving with rapid strides to the drunkard’s grave. Although I had taken measures to secure myself from the drunkard’s path by not allowing myself in any case whatever to drink more than one glass of ardent spirits per day, which I most strictly adhered to; yet the strong desire for that one glass, when coming to the dinner hour, the usual time for it, was stronger than my appetite for food, and I became alarmed. While reflecting about this matter, I solemnly resolved that I would never drink another glass of ardent spirits while I lived. It is now about forty-six years since that important era in the history of my life, and I have no knowledge of ever violating that vow, having never since used spirits, except for medicinal purposes. This circumstance gave a new spring to my whole being, and made me feel like a free man. Still it was considered genteel to drink wine in company.”BHY 242.3

    The mind of the youthful master was evidently guarded from corrupting influences, and deeply impressed by a high and holy power. The associations in which his position placed him were such as to make it almost impossible for him to keep his solemn pledge, yet he did not waver. The true spirit of reform had taken hold of him, and he moved out still further. On the passage from Buenos Ayres to Lima, Peru, in 1822, he gained another victory, of which he speaks as follows:—BHY 243.1

    “As I had resolved on my previous voyage never more to use ardent spirits except for medicinal purposes, so now I also resolved that I would never drink another glass of wine. In this work of reform I found myself entirely alone, and exposed to the jeering remarks of those with whom I afterward became associated, especially when I declined drinking with them. Yet after all their comments, that it was not improper or dangerous to drink moderately, etc., they were constrained to admit that my course was perfectly safe.”BHY 243.2

    While in Peru, several months after he had resolved to leave off wine also, our hero was severely tested. His statement, which follows, shows that instead of wavering and yielding to the pressure of associates, he took another firm step in reform:—BHY 243.3

    “Mr. Swinegar, our Peruvian merchant, gave a large dinner party to the captains and supercargoes of the American vessels, and to a number of the officers of the American squadron, Feb. 22, in honor of General Washington’s birthday. As I was the only person at the table who had decided not to drink wine or strong drink because of its intoxicating qualities, Mr. S. stated to some of his friends that he would influence me to drink wine with him. He filled his glass, and challenged me to drink. I responded by filling my glass with water. He refused to drink unless I took the wine. I said, ‘Mr. Swinegar, I cannot do so; for I have fully decided never to drink wine.’ By this time the company were all looking at us. Mr. S. still waited for me to fill my glass with wine. Several urged me to comply with his request. One of the lieutenants of the squadron, some distance down the table, said, ‘Bates, surely you will not object to taking a glass of wine with Mr. Swinegar.’ I replied that I could not do it. I felt embarrassed and sorry that a cheerful company should be so intent on my drinking a glass of wine as almost to forget the good dinner that was before them. Mr. S., seeing that I would not be prevailed on to drink wine, pressed me no further.BHY 243.4

    “At that time my deep convictions with respect to smoking cigars enabled me to decide also that from that evening I would never smoke another cigar, nor smoke tobacco in any way. This victory raised my feelings and elevated my mind above the fog of tobacco-smoke which had to a considerable extent beclouded my mind, and thus I was freed from an idol which I had learned to worship among sailors.BHY 244.1

    “I had now been in the Pacific Ocean about fourteen months, and was closing my business and preparing to return to the United States. The ship Candace, Capt. F. Burtody, was about to sail for Boston, Mass., in which ship I engaged my passage. Capt. B. and myself mutually agreed, when the Candace weighed anchor, that we would from that hour cease chewing tobacco. About the last week of November, 1823, all hands were called to weigh anchor. None but those who experience these feelings can tell the thrill that fills every soul, from the captain to the cabin-boy, when the order is given to ‘weigh anchor for home.’ No matter how many seas there are to pass, or how many storms to meet, or how far from home, the joyous feeling still vibrates in every heart, ‘Home, home, sweet home! Our anchor’s weighed for home!’BHY 244.2

    “Our good ship now lay by with her main topsail to the mast, until the boat came alongside from the commodore with our specie and silver, which Capt. B. and myself had gained by trading. When this was safe on board, all sail was made on the ship. It was now night, and we were passing our last landmark (St. Lorenzo), and putting out for a long voyage of eight thousand five hundred miles. The steward reported supper ready. ‘Here goes my tobacco, Bates,’ said Capt. B., taking it from his mouth and casting it overboard. ‘And here goes mine, too,’ said I, and that was the last that ever polluted my lips. But Capt. B. failed to overcome, and labored hard to induce me to keep him company. I was now free from all distilled spirits, wine, and tobacco. Step by step I had gained this victory. Nature never required either, and I never used the articles, except to keep company with my associates. How many millions have been ruined by such debasing and pernicious habits! How much more like a human being I felt when I had gained the mastery in these things, and overcome them all!BHY 244.3

    “I was also making great efforts to conquer another sin, which I had learned of wicked sailors. That was the habit of using profane language. My father had been a praying man from the time I had any knowledge of him. My mother embraced religion when I was about twelve years old. I never dared, even after my marriage, to speak irreverently of God in the presence of my father. As he had endeavored to train me in the way I should go, I knew the way; but the checkered scenes of my seafaring life had thrown me from the track, which I was trying now to regain.”BHY 245.1

    Captain Bates reached his Massachusetts home in February, 1824, and remained with his family and friends several months. During this time a new brig named the Empress, of New Bedford, was launched, rigged, and fitted to his liking, and in August he sailed for Rio de Janeiro, touching at Richmond, Va., to finish the ship loading. On this passage his experience deepened, and he still advanced in reform. He says:—BHY 245.2

    “From the time I resolved to drink no more wine (in 1822), I had occasionally drank beer and cider. But now, on weighing anchor from Hampton Roads, I decided from henceforth to drink no ale, porter, beer, or cider, of any description. My prospect for making a profitable and successful voyage was more flattering than my last; for I now owned a part of the Empress and her cargo, and had the confidence of my partners to sell and purchase cargoes as often as it would prove to our advantage, and use my judgment about going to what part of the world I pleased. But with all these many advantages to get rich, I felt sad and homesick. I had provided myself with a number of what I called interesting books, to read in my leisure hours. My wife thought there were more novels and romances than were necessary. In packing my trunk of books, she placed a pocket New Testament, unknown to me, on the top of them. On opening this trunk, I took up the New Testament, and found in the opening pages the following poem by Mrs. Hemans, placed there to arrest my attention:—BHY 245.3

    “‘Leaves have their time to fall,
    And flowers to wither at the north wind’s breath,
    And stars to set — but all,
    Thou has all seasons for thine own, O Death!
    BHY 246.1

    “‘Day is for mortal care,
    Eve, for glad meetings round the joyous hearth,
    Night, for the dreams of sleep, the voice of prayer,
    But all for thee, thou mightiest of the earth.
    BHY 246.2

    “‘Youth and the opening rose
    May look like things too glorious for decay,
    And smile at thee; but thou art not of those
    That wait the ripened bloom to seize their prey.
    BHY 246.3

    “‘We know when moons shall wane,
    When summer birds from far shall cross the sea,
    When autumn’s hue shall tinge the golden grain,
    But who shall teach us when to look for thee?
    BHY 246.4

    “‘Is it when spring’s first gale
    Comes forth to whisper where the violets lie?
    Is it when roses in our path grow pale?
    They have one season — all are ours to die!
    BHY 246.5

    “‘Thou art where billows foam;
    Thou art where music melts upon the air;
    Thou art around us in our peaceful home;
    And the world calls us forth — and thou art there.’
    BHY 246.6

    “These lines did arrest my attention. I read them again and again. My interest in novels and romances ceased from that hour. Among the many books, I selected Doddridge’s ‘Rise and Progress of Religion in the Soul.’ This and the Bible now interested me more than all other books.”BHY 247.1

    The Empress arrived at Pernambuco, Brazil, October 30, where her commander was assailed by his associates, as he had been in other places, for refusing to take wine at dinner, as the practice was very common in South America:—BHY 247.2

    “A large company of us were dining with the American consul, Mr. Bennet. His lady, at the head of the table, filled her glass, and said, ‘Captain Bates, shall I have the pleasure of a glass of wine with you?’ I responded, and filled my glass with water. Mrs. B. declined, unless I would fill my glass with wine. She was aware, from our previous acquaintance, that I did not drink wine, but she felt disposed to induce me to disregard my former resolutions. As our waiting position attracted the attention of the company, one of them said, ‘Why, Mr. Bates, do you refuse to drink Mrs. Bennet’s health in a glass of wine?’ I replied that I did not drink wine on any occasion, and begged Mrs. B. to accept my offer. She readily condescended, and drank my health in a glass of wine, and I hers in a glass of water.BHY 247.3

    “The topic of conversation now turned on wine-drinking, and my course in relation to it. Some concluded that a glass of wine would not injure any one. True, but the person who drank one glass would be likely to drink another, and another, until there was no hope of reform. Said one, ‘I wish I could do as Captain Bates does; I should be much better off.’ Another supposed I was a reformed drunkard. Surely there was no harm in drinking moderately. I endeavored to convince them that the better way to do up the business was not to use it at all. On another occasion a captain said to me, ‘You are like old Mr. _____, of Nantucket; he wouldn’t drink sweetened water!’”BHY 247.4

    We pass over the Christian experience of Captain Bates, introducing only those points that seem closely connected with his advancement in moral reforms. It is sufficient here to state that in the fulfillment of resolutions made while on ship-board, he erected the family altar on his return home, and took the baptismal vow. At this time he suggested the first temperance society organized in that community, of which he speaks thus:—BHY 248.1

    “The same day, while we were changing our clothes, I solicited Elder M., who baptized me, to assist me in raising a temperance society. As my mind was now free with respect to this last duty, I was forcibly impressed with the importance of uniting my energies with others, to check, if possible, the increasing ravages of intemperance. Since I had ceased to use intoxicating drinks, I was constrained to look upon it as one of the most important steps that I had ever taken. Hence I ardently desired the same blessing for those around me. Elder M. was the first person whom I asked to aid me in this enterprise; failing with him, I moved out alone, and presented my paper for signers. Elder G., the Congregational minister, his two deacons, and a few of the principal men of the place, readily subscribed their names, twelve or thirteen in number, and forthwith a meeting was called, and the ‘Fairhaven Temperance Society’ was organized.BHY 248.2

    “The majority of our little number had been sea-captains, and had seen much of the debasing influence exerted by ardent spirits among its users, abroad and at home. They seemed the more ready, therefore, to give their names and influence to check this monster vice. Elder G. exclaimed, ‘Why, Captain Bates, this is just what I have been wanting to see!’ The meeting was organized by choosing Captain Stephen Merrihew*The original publication had the spelling “Merihew.” president, and Mr. Charles Drew secretary. Pending the discussion in adopting the constitution, it was voted that we pledge ourselves to abstain from the use of ardent spirits as a beverage. Having no precedent before us, it was voted that rum, gin, brandy, and whisky were ardent spirits. Wine, beer, and cider were so freely used as beverages that the majority of our members were then unwilling to have them in the list. Some doubts arose with the minority whether we should be able to maintain the spirit of our constitution without abstaining from all intoxicating beverages. One of our members, who had always been noted for doing much for his visiting friends, said, ‘Mr. President, what shall I do when my friends come to visit me from Boston?’ ‘Do as I do, Captain S.,’ said another; ‘I have not offered my friends any liquor to drink in my house these ten years.’ ‘Oh, you are mistaken,’ said the president, ‘it is twenty!’ This doubtless was said because the man had ceased to follow the fashion of treating his friends with liquor before others were ready to join him.BHY 248.3

    “Inquiry was then made whether there were any temperance societies then known. A statement was made that certain individuals in Boston had recently agreed together that instead of purchasing their liquor in small quantities at the stores, they would get it by the keg, and drink it in their own houses. This association was called the ‘Keg Society.’ If any temperance societies had ever been organized previous to the one at Fairhaven, we were unacquainted with the fact. A short time after our organization, one of our number was reported to have violated his pledge. This he denied. ‘But you were intoxicated,’ said we. He declared that he had not drank anything but cider, and that was allowed. We were told that his wife said she would a great deal rather he would drink brandy; for when he got drunk on cider he was much worse tempered. During the trial of this member, he continued to declare that he had not violated the letter of the constitution. But it was evident to the society that he had violated the intent and spirit of it, which he was unwilling to admit, nor would he even promise to reform. He was therefore expelled.BHY 249.1

    “The society now saw the necessity of amending the constitution by striking out the words ‘ardent spirits,’ and inserting in their place, ‘all intoxicating drinks,’ or something else that would sustain and aid the cause. From this a reform was introduced, which finally resulted in the disuse of all intoxicating drinks, except for medicinal purposes. This reform gave us the name of ‘Teetotalers.’BHY 249.2

    “Before this, our temperance society had become exceedingly popular. Our meeting-houses, in their turn, were crowded with all classes to hear lectures on the subject; and converts, both male and female, by scores cheerfully pledged themselves to the temperance constitution. Many of the citizens of New Bedford who came to hear, also united with us. From thence a society was organized in their town, and in other places also. Arrangements were soon made, and a Bristol County Temperance Society was organized. The Massachusetts State Temperance Society soon followed. Temperance papers, tracts, and lecturers multiplied throughout the land, and opposition began to rage like the rolling sea, causing the tide of temperance to ebb awhile. Then came the ‘Cold-Water Army,’ of little children from four years upward, commingling their simple little songs in praise of water, pure cold water — no beverage like unmingled cold water. Their simple, stirring appeals, especially when assembled in their society meetings, seemed to give a new impetus to the cause, and re-arouse their parents to the importance of total abstinence from all intoxicating drinks. As I examined my papers the other day, I saw the book containing the names of nearly three hundred children who had belonged to our Cold-Water Army at Fairhaven.”BHY 250.1

    Captain Bates retired from the seas in the month of June, 1828, having acquired more than a competency. He immediately began to devote his time and means to moral reforms, and labored ardently and successfully in this way for about twelve years, when he became an Adventist. He soon entered the lecture field, laboring both as a speaker and writer. In the cause of what he regarded as Bible truth and reform he employed his means and energies during the remainder of his useful life, a period of thirty-two years.BHY 250.2

    During his long ministry, reaching from the noon of life to old age, he lost none of his ardor in the cause of moral reform. In fact, his belief that the Son of God would soon come, with all the holy angels, to receive his people and take them to a pure heaven, gave double force to the inspired exhortations to purity of life, and the warnings to be ready for the coming of that day. While addressing the people upon the subject of being in readiness to meet the Lord at his coming, we have often heard him apply these texts with great force: “Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares.” “What agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people. Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean, and I will receive you, and will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty. Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.” “Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are.” 1Luke 21:34; 2 Corinthians 6:16-18; 7:1; 1 Corinthians 3:16, 17. When we expect a visit from friends whom we love and honor, how natural to put things in good order, and dress suitably for the occasion! This may well illustrate the action of those Adventists who are really such, in adopting the rules of clean, pure, practical hygiene.BHY 251.1

    Captain Bates began his table reform about the time he left his sea-faring life. He says:—BHY 251.2

    “From the year 1824, when I made my covenant with God, I had lived up to the principles of total abstinence from all intoxicating drinks, but had continued the use of tea and coffee, without much conviction as to their poisonous and stimulating effects, for seven years longer. With my small stock of knowledge on the subject, I was unwilling to believe that these stimulants had any effect on me, until on a social visit with my wife at one of our neighbors’, where tea was served us somewhat stronger than it was our usual habit to drink. It had such an effect on my whole system that I could not rest or sleep until after midnight. I then became fully satisfied — and have never since seen cause to change my belief — that it was the tea I had drank which so affected me. From thence I became convicted of its injurious qualities, and discarded the use of it.BHY 251.3

    “Soon after this, on the same principle, I ceased the use of coffee, so that it is now about thirty years since I have allowed myself knowingly to taste of either. If the reader should ask how much I have gained in this matter, I answer that my health is better, my mind is clearer, and my conscience in this respect is void of offense.”BHY 252.1

    The writer first met Elder Bates at his home at Fairhaven, Mass., in the year 1846. He had at that time banished flesh-meats of all kinds, grease, butter, and spices, from his own plate. When asked why he did not use these things, his usual reply was, “I have eaten my share of them.” He did not mention his views of proper diet in public at that time, nor in private, unless questioned upon the subject.BHY 252.2

    When I first became acquainted with Elder Bates, he was fifty-four years of age. His countenance was fair, his eye was clear and mild, his figure was erect and of fine proportions, and he was the last man to be picked out of the crowd as one who had endured the hardships and exposure of sea life, and who had come in contact with the demoralizing influences of such a life for more than a score of years. It had been eighteen years since he left the seas, and during that time his life of rigid temperance in eating, as well as in drinking, and his labors in the pure sphere of moral reform, had regenerated the entire man, body, soul, and spirit, until he seemed almost recreated for the special work to which God had called him. “Be ye clean that bear the vessels of the Lord.” 1Isaiah 52:11.BHY 252.3

    Elder Bates was a true gentleman. A man of great natural firmness and independence, after twenty-one years of sea-faring life, a large part of the time as commander of rough sailors — it might be supposed that he would be exacting and overbearing in his efforts to reform others. True, he would speak what he regarded as truth with great freedom and boldness; but after he had set forth principles, and urged the importance of obedience to them, he was willing to leave his hearers free to decide for themselves.BHY 253.1

    When many of his fellow-laborers embraced the principles of health reform, and began to advocate them (about the year 1860), he joined them in this work with great gladness of heart that he had sympathizers and fellow-workers in the cause. He now began to speak freely upon the subject, both in public and private. Up to this time he had refused all fruits and nuts because of the custom of eating them between meals. But when many of his brethren adopted only two meals a day, and furnished their tables with fruits and nuts, he would partake freely of them with his meals.BHY 253.2

    At a health reform convention held at Battle Creek, Mich., in the spring of 1871, Elder Bates, in his seventy-ninth year, made a speech of remarkable interest, into which he incorporated some items of his personal history and experience. He closed with the following summary of the benefits he had derived from adopting the principles of hygienic reform:—BHY 253.3

    “1. From the ruinous habits of a common sailor, by the help of the Lord I walked out into the ranks of sober, industrious, discerning men, who were pleased to employ and promote me in my calling, so that in the space of nine years I was supercargo and joint owner in the vessel and cargo which I commanded, with unrestricted commission to go where I thought best, and continue my voyage as long as I should judge best, for our interest.BHY 253.4

    “The morning after my arrival in New York, among the laborers who came on board to discharge my vessel, was a Mr. Davis, one of my most intimate friends during my imprisonment. 1Joseph Bates was impressed into British service in 1810. In 1812, refusing to fight against his country, he became a prisoner of war. He was released April 27, 1815, just five years from the time he was impressed. We had spent many hours together talking over our dismal position, and the dreadful state and ruinous habits of our fellow-prisoners, and there agreed that if ever we were liberated, we would labor to avoid the dreadful habit of intemperance, and seek for a standing among sober, reflecting men. Now, aside from his associates, we conversed freely, and he readily admitted our feelings and resolutions in the past, but with sadness of heart acknowledged his lack of moral courage to reform; and now, in this uncertain way, he was seeking for daily labor, when his poor state of health would admit of it.BHY 254.1

    “2. When I reached this point of total abstinence, God in mercy arrested my attention, and on the free confession of my sins, he, for his dear Son’s sake, granted me his rich grace and pardoning mercy.BHY 254.2

    “3. Contrary to my former convictions, that if I was ever permitted to live to my present age I should be a suffering cripple, from my early exposure in following the sea, thanks be to God and our dear Lord and Saviour, whose rich blessing ever follows every personal effort to reform, that I am entirely free from aches and pains, with the gladdening, cheering prospect that if I continue to reform, and forsake every wrong, I shall, with the redeemed followers of the Lamb, stand ‘without fault before the throne of God.’”BHY 254.3

    No comment on the foregoing is needed. And it is hardly necessary to state that this speech, from one who had reached nearly fourscore years, and who could look back upon a long life of self-control, marked all the way with new victories and new joys, electrified the audience. He then stood as straight as a monument, and could tread the side-walks as lightly as a fox. He stated that his digestion was perfect, and that he never ate and slept better at any period of his life.BHY 254.4

    Elder Bates held a large place in the hearts of his people. Those who knew him longest and best, esteemed him most highly. When his younger and most intimate fellow-laborers told him that his age should excuse him from the fatigue of itinerant life and public speaking, he laid off his armor as a captured officer would surrender his sword on the field of battle. The decision once made, he was as triumphant in faith and hope as before. Mrs. White wrote to him, recommending a nutritious diet, which called out the following characteristic statements from his pen, written in February, 1872, about forty days before his death:—BHY 255.1

    “God bless you, Sister White, for your favor of yesterday, the 13th. You say I must have good, nutritious food. I learn from report that I am starving myself, and am withholding from my daughter, who is with me, and alone a good part of the time in my absence; and that when I ask a blessing at my table, I ask the Lord to bless that which I may eat, and not that which is on the table. This is what I am not guilty of, nor ever was in all my family worship for some fifty years, but once; and I do greatly marvel how my industrious neighbors found out this one exception. But I will tell you the circumstance.BHY 255.2

    “Several years ago I was with the church in Vassar, Tuscola Co., Mich., and was invited to address them and their children in a barn on the Fourth of July, and also to take dinner with them. The tables were soon up, and loaded with tempting eatables; and I was invited to ask the blessing. The swine’s flesh upon the table I knew was abominable and unclean, and that God had positively, by law, forbidden the eating or touching of it. See Leviticus 11:7, 8 (law, verse 46); also Deuteronomy 14:1-3, 8. I therefore very quietly distinguished, and asked a blessing on the clean, nutritious, wholesome, lawful food. Some whispered, and some smiled, others looked, and so on.BHY 255.3

    “Starving, with more than enough to eat! Now allow me to state what, by the providence and blessing of God, we have in our house from which to choose a daily bill of fare:—BHY 256.1

    “GRAINS.BHY 256.2

    “90 pounds of superfine white flour.
    “100 pounds of graham flour.
    “5 bushels of choice garden corn.
    “Pop and sweet corn in abundance.
    “Cornmeal, rice, and oatmeal.
    “Cornstarch, butter, sugar, salt.
    BHY 256.3

    “Three varieties of potatoes.
    “Sweet turnips, parsnips, squashes.
    “Two varieties of onions.
    BHY 256.4

    “11 cans of preserved sweet peaches.
    “6 cans of sweet grapes.
    “Strawberries preserved and dried.
    “Quince and grape jelly.
    “Tomatoes by the jug.
    “20 pounds of dried sweet peaches.
    “Box of Isabella grapes, almost consumed.
    “Three varieties of apples and quinces.
    BHY 256.5

    “But the people say, and think they know what they say, that he refuses to furnish his table with tea and coffee. That’s true! They are poison. Some thirty-five years ago I was using both tea and coffee. After retiring from a tea-party at midnight, my companion said, ‘What is the matter? Can’t you lie quiet and sleep?’ ‘Sleep! no,” I said. ‘Why not?’ was the next question. ‘Oh! I wish Mrs. Bunker’s tea had been in the East Indies. It’s poison.’ Here I forever bade adieu to tea and coffee. After awhile my wife joined me, and we banished them from our table and dwelling. That’s the reason they are not on my table.BHY 256.6

    “They say, too, that this man does not allow any ardent spirits or strong drink in his house. That’s true. Please hear my reason: Fifty years ago I was by myself on the boundless ocean. My thoughts troubled me. Said I to Him who always hears, ‘I’ll never drink another glass of grog or strong drink while I live.’ That’s why I have no intoxicating drink on or about my premises.BHY 256.7

    “Well, there is another thing that he is fanatical about, and differs from more than half his country-men. What is that? — He will not have about him nor use any tobacco. Guilty! My reason: Forty-eight years ago I was away toward the setting sun; our gallant ship was plowing her way through the great Pacific. During the night watch we were called to take some refreshment. I then tossed my chew of tobacco into the ocean, never, no, never, to touch, taste, or handle any more. And allow me to say that when I had gained the victory over this deadening, besotting, benumbing vice, I went on deck the next morning a better man than ever I was in all my former life. Why? — I was free. I could appreciate God’s handiwork in sea and sky, even in the tumbling, rolling waves. I could breathe freely, inhaling the pure air of heaven, and shout. I was a free man.BHY 257.1

    “Therefore, if any demand is ever made on me for tobacco, tea, coffee, or strong drink of any kind that intoxicates, they must present an order from the Court above.BHY 257.2

    “Here comes half a barrel of graham crackers, and a lot of farina, a national breadstuff of the native South Americans. I think I am now well supplied with good, nutritious food. And if there is any lack, I have some good, faithful brethren who seem to be waiting to serve me.BHY 257.3

    “I am your brother, now on retired pay in Monterey, Mich. “JOSEPH BATES.BHY 257.4

    “Feb. 14, 1872.”BHY 257.5

    Elder Joseph Bates died at Battle Creek, Mich., March 19, 1872, in the eightieth year of his age. His last hours, though characterized by pain such as few men have been called upon to pass through, afforded marked evidence of the superiority of faith in Christ over bodily suffering and the prospect of certain and rapidly approaching death. Having in early manhood chosen the service of God, and having for many years faithfully endeavored to live the life of the righteous, his last end was such as those alone can expect who have sedulously endeavored to preserve a conscience void of offense toward God and man.BHY 257.6

    As we close this sketch, we are impressed with the words of Paul, prompted by a review of his own past life, and the reward of the glorious future: “I have fought a good fight, I have finished my course, I have kept the faith. Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day; and not to me only, but unto all them also that love his appearing.” ELDER J. N. ANDREWS.BHY 258.1

    John Nevins Andrews was born at Poland, Maine, July 22, 1829. His paternal ancestors were among the early colonists of this country, having landed at Plymouth eighteen years after the arrival of the Mayflower, and settled at Taunton, Mass. In the Indian wars that followed, nearly the entire family were massacred. As the male members of the family, with the exception of one sick boy, who remained at home, were at work in a field, the Indians surprised them, and got between them and their guns. They were men of high stature, and of great physical strength; and in their determination to sell their lives as dearly as possible, they tore up trees of considerable size, and used them as weapons. But the contest was unequal, and the well-armed Indians killed them all.BHY 258.2

    “Both my grandfathers,” says Elder Andrews, in a sketch from his own pen, “served in the Revolutionary War. Their names were David Andrews and John Nevins. The name of the latter was given to me. Grandfather Nevins was a man remarkable for his piety and kindness of heart. He lived to be very aged.BHY 258.3

    “My earliest religious conviction was at the age of five years, when I heard a discourse by Daniel B. Randall from these words: ‘And I saw a great white throne, and Him that sat on it, from whose face the earth and the heaven fled away.’ So vivid was the impression made upon my mind that I have rarely read the passage without remembering that discourse. But it was not until I was thirteen years old that I found the Saviour. This was in January, 1843. I then became deeply interested in the doctrine of Christ’s near coming, and I have ever since cherished this faith.”BHY 259.1

    Elder Andrews entered upon the work of the Christian ministry in 1850, at the age of twenty-one, and for twenty-seven years has been a close fellow-laborer and an intimate friend of the writer. He is tall, with slender chest and massive brain. When he entered the ministry, he was afflicted with sore throat and a cough, and it was the general opinion among his friends that consumption would terminate his life in a few years. His thirst for education was great, yet he could spare neither the time nor the means to take a regular course in school.BHY 259.2

    His labors as a preacher and writer have been excessive, and he has taxed his strength severely by continuous study. Yet his health has been improving since 1864, when his attention was called to the subject of health reform. As we have before stated, his prospects for life and health, when he entered the ministry in 1850, were most gloomy. And that he should recover health while laboring intensely hard, depriving himself of seasons of recreation, and frequently cutting short the proper periods of sleep, furnishes the strongest proof of the benefits of hygienic reform.BHY 259.3

    In 1871 a personal friend requested him to write his experience for another friend in Providence, R. I. Of this request Elder Andrews says:—BHY 259.4

    “In asking me to write directly to his friend, my correspondent truthfully remarks that ‘many people will not believe what appears in papers or periodicals, but a personal account will always suffice to remove old prejudices.’ Now there is a reason for this unbelief and distrust that is certainly very weighty. The press teems with accounts of wonderful cures wrought by such and such medicines; and the point of each statement is this: ‘If you would have health, buy this marvelous remedy.’ Sensible people long ago decided that these certificates were in the great majority of cases entirely unreliable, and that they were formed for the manifest purpose of enriching the proprietor of ‘the matchless sanative’ that they respectively extol.BHY 259.5

    “Now, why should not health reformers be as generally and as promptly discredited as should the venders of the various ‘magic cordials’ and ‘healing balsams’ everywhere offered ‘for the relief of suffering humanity’? They should, if they can be justly classed together. And if the same principle governs the action of each, then let them share in the same condemnation.BHY 260.1

    “But observe the contrast: The advocates of the hygienic system declare, as a fundamental principle, that health can be regained or preserved only upon condition that we ‘cease to do evil and learn to do well;’ while the dealers in the aforesaid wonderful preparations severally state, as one of the most convincing reasons for the use of their respective medicines, that ‘no change of diet or of habits of life is required in order to be benefited by this wonderful remedy.’BHY 260.2

    “The first party declares that the restorative power exists only in the vital forces which God has given us; the other, that it is to be found in drugs. The one affirms that the restorative power within ourselves can alone give us health, but will do it only upon condition of abstinence from wrong habits, and of simple obedience to the laws of our being. But the other replies in derision, ‘This is all humbug; you may eat, drink, and act as you will, without any danger of evil consequences, provided you freely use my healing balm.’BHY 260.3

    “Which of these parties is entitled to our confidence? One of them asks no money, but insists that we govern ourselves by the laws which the Author of our being has established within our own organization. The other bids us freely disobey, and promises us immunity from evil consequences on condition that we use the medicines which they desire us to buy at their hands.BHY 260.4

    “We know which of these two kinds of teaching is the more enticing to the multitudes; but would it not be well to ask which is the more reasonable? One of them declares that obedience to the laws of life is the one condition upon which we can have health. The other asserts that God has provided means whereby men may deliberately disobey those laws, and yet escape the consequences of that disobedience; and that that means is something known only to the ones who say this, and to be had only on condition that you pay them well for it. On which side are reason and common sense? on that of self-control, or on that of self-indulgence? And which of these two classes is attempting to get your money upon false pretenses?BHY 261.1

    “I am a firm believer in the principles of health reform. I have cause to be such. My judgment is convinced that its principles are reasonable, and just, and true. Moreover, I have proved them true by the test of actual experience. In this thing, therefore, I speak not merely that which I have heard, but I also testify that which I know. I believed in the health reform when I first learned its principles, because to me they were self-evident truths. But there is no teacher like experience. Ever after I was first instructed in this system, I believed it to be true; but the experience of seven years enables me to speak now as one who knows whereof he affirms.BHY 261.2

    “I do not attempt to instruct the people in physiological and hygienic science. There are plenty to do this who are fully competent to the task. I speak rather as members of the church bear testimony after the sermon of their pastor, not to give instruction in the doctrines set forth, but to declare that I have proved these very things to be true, and to testify that I know the certainty of that wherein we have been instructed.BHY 261.3

    “And why should I not speak with much assurance? I know what were the difficulties under which I labored eight years ago, and I well understand that my present condition is in marked contrast to my state at that time. Then I was a feeble man from head to foot. Now I have found entire relief from all the difficulties under which I suffered, and in God’s merciful providence have excellent health.BHY 262.1

    “I can hardly recall any period of my early life in which I was a possessor of firm health. In boyhood, my growth was rapid, but I never saw the time when my physical strength was fully equal to that of most of those of my years. I loved severe study much more ardently than I did any of the sports and pastimes of my associates. From my earliest childhood I was taught to shun evil associates, and was warned against intemperance in every form in which my parents understood it to exist; but I was not instructed in the principles of hygiene, for neither my father nor my mother had any just knowledge of these.BHY 262.2

    “I was kept from the use of tobacco, and from even tasting strong drink; but I learned almost nothing of the evils of unwholesome food — at least, of such as was common in our own family. I did not know that late suppers, and ‘hearty’ ones at that, were serious evils. I had no idea of any special transgression in eating between meals; and though this was mostly confined to fruit, I did herein ignorantly transgress to a very considerable extent. I supposed old cheese was good to aid digestion! Do not smile at my folly; unless my memory is at fault, I had learned this out of ‘standard medical works.’ As to mince-pie and sausage, I had no thought that these were unwholesome, unless too highly seasoned, or, as it was termed, ‘made too rich.’ Hot biscuit and butter, doughnuts, pork in every form, pickles, preserves, tea, coffee, etc., etc., were all in common use. Of ventilation I understood almost nothing. And I might continue to enumerate the particulars of my ignorance of vital hygienic truth, but it would be easier to tell what I knew than to attempt to mention that which I ought to have known but did not.BHY 262.3

    “But I must also expose my ignorance, by confessing that I had little other idea of headache, dyspepsia, nausea, fevers, etc., than that these were, for the most part, wholly beyond our control, and that, like the various phenomena of nature, they were ordered by God’s hand, and man had generally no agency therein. Do not smile at this strange notion. It is strange, indeed, that such ideas should prevail; but that they do prevail, even now, you may satisfy yourself by calling out the ideas of the very next person you meet.BHY 263.1

    “When I entered the Christian ministry, at the age of twenty-one, I did not enjoy firm health. Though in no sense an intemperate man, as the word is commonly used, I did, nevertheless, have no just idea of Christian temperance. However much I lacked in other respects, I did not lack in zeal to labor in the work I had undertaken; and I think I may say in truth that I felt in some degree the responsibility of my calling. My anxiety of mind was constant, and oftentimes extreme. Associated with a few others in the defense, or rather in the attempt to advance, an unpopular truth, there fell to my lot a heavy burden of anxious care, and the necessity of much overtaxing labor, oftentimes requiring not the day merely, but much, or even all, of the night.BHY 263.2

    “But one cannot violate the laws of his being, even in the best of causes, without suffering the consequences; and so I found, to my own cost. Had I understood the laws of life in the right use of food, and in the principles of hygiene generally, I could have gone longer than I did in the exhausting labor which I attempted to sustain. But, in short, my story is this: In less than five years I was utterly prostrated. My voice was destroyed, I supposed permanently; my eyesight was considerably injured; I could not rest by day, and I could not sleep well at night;BHY 263.3

    I was a serious sufferer from dyspepsia; and as to that mental depression which attends this disease, I think I have a sufficient acquaintance with it to dispense with it in time to come, if right habits of life will enable one to do so. On arising in the morning it was very generally the case that the sensation in my stomach was as though a living creature were devouring it. Often, without apparent reason, very great prostration would come over me. My brain, from severe taxation and from ignorance on my part of the proper manner of performing brain labor, had become much diseased, and seemed to be undergoing the process called ‘softening.’ It was only at times that I could perform mental labor to any extent. I was considerably troubled with salt-rheum, which made the middle finger of each hand raw on both sides much of the time. I had plenty of headache, though I thought little of that. But I had one difficulty which made life a heavy burden to me. I had catarrh to such an extent that my head seemed to be incurably diseased. I will not describe its disagreeable peculiarities, but will simply say that I have not often seen persons who have it in so very bad a form as mine. No other ill of life ever gave me such trouble as this. My general strength was prostrated; I was a burden to myself, and could not but be such to others.BHY 264.1

    “Some nine years of my life elapsed after my general prostration, before I learned anything of consequence respecting the subject of health reform. During this time, from laying aside mental labor to a large extent, and working in the open air, I had received considerable benefit so far as my general strength was concerned. But I need not further state my own troubles in the past. Thank God that I can say ‘in the past.’ For the opportunity to say this, I am indebted to the health reform.”BHY 264.2

    In the Health Reformer for 1872, Elder Andrews related his own experience and that of his family in adopting health reform. From his narrative we quote:—BHY 264.3

    “My attention was especially called to this subject in the early part of 1864. At that time my son Charles, who was then six years of age, was in a very critical condition. His left leg was withered its entire length, and was much smaller than his right one. Fortunately, however, it was not shorter than the other. His left ankle was greatly enlarged from a scrofulous deposit, which was almost as hard as bone. The ankle joint was therefore almost entirely stiff. In hobbling along, for he could not be said to walk, he turned his foot as far round as the foot can be turned, so that the toe was something more than at a right angle with the other foot, and actually pointed back. His general health was much impaired. He complained much at night of pain in his back. His difficulties began when he was about two years of age, and gradually reached the state which I have described. My wife and I were deeply distressed. We often prayed God to teach us what to do. We had our son examined by physicians and surgeons, but they were quite at a loss what to say to us.”BHY 264.4

    It was finally decided to place the child where he could receive hygienic treatment. Elder Andrews continues:—BHY 265.1

    “Fifteen weeks of strict hygienic living and of judicious water treatment wrought in my son a change little short of miraculous. He walked in a natural manner, the enlargement of the ankle joint had nearly disappeared, and the withered leg had begun to grow. He continued to gain in health and strength, for his mode of life at home was the same as that under which such great changes had been wrought. His health became firm, and his left leg became equal in size and strength to the right. He has possessed vigorous health to the present time. When we placed him under hygienic treatment, his mother and myself determined to fully adopt the principles of health reform, and this we did in serious earnest, not with any particular expectation of benefit to ourselves, but because it seemed plainly right. I certainly had no idea of any manifest personal advantage in the recovery of my own health.BHY 265.2

    “We adopted the two-meal system, and have strictly adhered to it till the present time. We put away from our table, spice, pepper, vinegar, etc. We also put away butter, meat, and fish, and substituted graham for fine flour. But we endeavored to secure plenty of good fruit, and, with our vegetables and grains, we have always used some milk and a very little salt. We have strictly abstained from eating anything except in connection with our meals, and have taught our children to act on this plan. For a space of time we took a brief season for rest each day, before the second meal. This plan of rest-hour, however, we have not regularly followed for several years past, but have occasionally regarded it, as necessity has demanded. But we have tried faithfully to follow the hygienic system in every essential point. And now to state its consequences in my own case:—BHY 266.1

    “1. One of the first results which I observed upon the change made in my diet, was that my food had once more the keen relish which I can remember it possessed in my childhood, but which it had long since lost.BHY 266.2

    “2. Headache, dizziness, nausea, and the like, were gone.BHY 266.3

    “3. But several months elapsed before I found any increase of strength. Nor is this strange when I state that, though I made so great a change in my living, and withal omitted the third meal, I did, nevertheless, continue my labors as before the change. But after some months I became sensible of an increase of strength, and this continued to be the case till I could say in strict truth that I possessed greater strength and power of endurance than at any former period of my life.BHY 266.4

    “4. One of the immediate consequences of omitting my third meal was entire freedom from morning faintness. When I dispensed with suppers, I also closed my acquaintance with what seemed to be a living creature gnawing in my stomach each morning before breakfast. I thus found that it was not the lack of food of which my stomach complained, but quite the reverse. It had toiled all night to dispose of the supper, when it should have had rest.BHY 266.5

    “5. And as to the strength derived from a hygienic diet, I have this testimony to bear, that whereas I often suffered from faintness under the common method of living, I have no recollection of one case of this kind in my own experience for the whole period of my present course of life. I have often remarked that I can omit one of my two meals with less inconvenience than formerly I could one of the three.BHY 267.1

    “6. As the direct consequence of omitting unhygienic articles from my diet, my salt-rheum has wholly disappeared. Boils used to be frequent with me, but I have not had one in eight years. And the painful sores which came upon my under lip every few weeks in former years, have absolutely discontinued their visitations. These things I attribute largely to the entire disuse of butter.BHY 267.2

    “7. When I adopted the health reform, I had, as I supposed, an incurable catarrh. I was ignorant of the fact that it was caused by an inability of the liver to keep up with its work while its owner was continually taking into the stomach substances which would vastly increase its work beyond the design of the Creator. But after some months of correct living, especially in the matter of diet, I found some intervals of relief from the terrible scourge. Then it seemed as bad as ever. Then after a time there came a longer period of relief. Then again a relapse, and then a still longer season of freedom. So it continued for nearly two years, when to my great joy it ceased to come back at all.BHY 267.3

    “I owe to God a debt of gratitude for the health reform, which I can never repay or even fully express. It is to me something sacred, constituting, as Christian temperance, an essential part of true religion. In one respect only do I knowingly allow myself to transgress, and that is in the endeavor to discharge the responsibilities which devolve upon me, which sometimes requires a large part of the twenty-four hours. Yet with the strength derived from correct living in other respects, I hope not to destroy myself by thus laboring at times beyond what I would approve in secular business.”BHY 267.4

    [Some years after the paragraphs above quoted were written, Elder Andrews went to Switzerland, where he labored most arduously for many years in the establishment of the Central European Mission, located at Basle. While he lived, almost the entire burden of this important work rested upon his shoulders; and under the pressure of great responsibility, cares, and duties to which he had not been accustomed, and of the new and perplexing difficulties incident to pioneer work in a foreign field, the disposition to labor far beyond his strength, which for many years had led him to deprive himself of proper opportunity for sleep and recreation, was indulged even to a greater extent than in previous years. In addition to this extraordinary strain upon his physical powers, he was in a new country, where health principles were little known, and was surrounded with most unfavorable conditions as regards diet, ventilation, and the disposal of waste. For years the house in which he lived was thoroughly permeated with sewer-gas. Surrounded thus with conditions most inimical to health, it is not surprising that Elder Andrews finally succumbed to the pressure of untoward circumstances. Oct. 21, 1883, at the age of fifty-five years, he died of consumption, after battling for more than three years with the disease. He continued his labors almost to the very close of his life. Few men have left behind them a record of greater purity of life, or of more earnest effort for Christ and humanity. His indefatigable labors did more, perhaps, than those of any other man, to develop the Bible evidence of the views advocated by this people; and the debt of gratitude which we owe him should lead us to study earnestly the principles that he loved so well, and to emulate his noble example in a life of temperance and self-sacrifice, and of devotion to the good of others.]BHY 268.1

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