FRIENDS' INTELLIGENCER. "TAKE FAST HOLD OF INSTRUCTION; LET HER NOT GO; KEEP HER; FOR SHE IS THY LIFE." VOL. XXIV. ww PHILADELPHIA, SIXTH MONTH 22, 1867. EDITED AND PUBLISHED BY AN ASSOCIATION CONTENTS. No. 16. The Ministry of the Senses and Appetites to Human Culture 242 COMMUNICATIONS MUST BE ADDRESSED AND PAYMENTS Comfort from Little Things........................ MADE TO EMMOR COMLY, AGENT, Extracts from an Essay on the Effects of Sorrow. At Publication Office, No. 144 North Seventh Street, Companionship. Open from 9 A.M. until 5 P.M. TERMS:-PAYABLE IN ADVANCE The Paper is issued every Seventh-day, at Three Dollars per Agents for Clubs will be expected to pay for the entire Club. Henry Haydock, Brooklyn, N. Y. Benj. Stratton, Richmond, Ind. William H. Churchman, Indianapolis, Ind. Saving Faith.... Doing Good by Proxy.. How our Indian Troubles Arise.. Sympathy for the Poor...... ..... 243 244 ........ 244 246 246 247 248 248 250 250 251 251 THE MINISTRY Of the senses anD APPETITES able from all others. We see the inconvenience, TO HUMAN CUulture. BY O. DEWEY. There are other peculiarities in the human organization to be noticed. the and sometimes fatal inconvenience, of not being able to distinguish one man from another, in the very few and rare cases of remarkable resemblance. If this were common, it would hardly be too much to say that the intercourse, business, the very civilization of the world must stop. Not to know certainly whom we talked with, whom we traded with, who had told us or promised us this or that, whom we had married or who our children were; the world would be thrown into utter confusion; and all good relations would become impossible. To prevent this, there is achieved in the human countenance, what seems to me scarcely short of a miracle. Here it is a little patch of white ground, nine inches long and six wide, with the parts the same, the configuration the same, and the hues generally the same; and yet, if all the hundreds of millions of the human race were brought together, every man could pick out from them all, his friend, with a certainty equal to that of his own identity. One is the countenance. You can conceive, though perhaps with difficulty, that on striking an ox or a dog with a cruel blow, the animal might turn around upon you, with a distinctly human expression of indignation or reproach; as much as to say, "I have my thoughts, and this is cruel." If no other feature could express that, the eye might. It does not; that power is not given to the animal face; if it were, it would be such a metamorphosis as would fill us with terror, and would penetrate with horror every reckless or savage abuser of the uncomplaining, dumb creatures that God has given for his service. But man is made to stand erect, and the crowning glory of his person is a countenance, every lineament of which is clothed with moral expression. The lowering brow of defiance, the cheek blanched with in- Finally, the human hand is to be mentioned. It dignation, the eye challenging truth, or killing serves indeed one of the purposes of the animal with accusation, or veiled and shaded with soft- claw or forefoot-i. e., to obtain food. Taking ening pity, the winning sweetness of smiles, into account the forearm, the arm, and shoulder, the whole manifold mirror of radiant goodness it is worthy of note, that a similar formation and honor-all is moral ministration. And in- prevails throughout the entire animal economy, deed, speaking of smiles, I think I never saw a as if nothing more perfect could be devised. smile that was not beautiful. Hardly less remarkable, perhaps, is the circumstance of every man's face being his own, clearly distinguish That is to say, there are the scapula or shoul der blades, the clavicles or collar bones to keep them from pressing upon the chest, the arm, the forearm, and the hand, claw, or hoof, as the sensitive constitution; and I am persuaded the case may be. The same general construction question can be met. But I ask the inquirer is found in the fins of the fish, the wings of the to see, in general, what his simple senses teach bird, and the foreleg of the quadruped. But in him. I ask him to consider his own physical man, this organ, I do not say, comes to its per- frame, fearfully and wonderfully made, as the fection for all its perfection, every animal has very shrine of wise and good teaching, and to that which is best for itself-but this organ listen to the oracle that comes from within. Ay, comes in man to answer purposes peculiar to to the oracle; but remember it is when nature's himself; and most of these are mental and flame burns upon the altar, and not the strange moral. "The indefeasible cunning" that lies fire of idolatrous passion. I appeal to nature in the right hand, has more to do than to pro- against sensualism; and am willing to risk the cure food. For instance, it has to fashion cause of virtue on that issue. I will show you clothing, without which there could not be com--I think, at least, I can show-that simple nafort in all climates, nor civilization in any. No tural appetite it is not, that leads to vicious and animal could cut cloth, or sew it, or thread the ruinous excess, but something else. I concede needle. Then, again, all the practical arts de- the liberty in our physical constitution-propend upon the hand-building, the use of tools, vided it can be truly understood-to follow all skill in making fabrics, which is called nature. manufacturing. Then, all the fine arts require the hand-painting, sculpture, music. Then, once more, all writing is handwriting. All hu man communication, beyond that which is oral, al literature, all books, all works of genius, all the grandest agencies in the world depend upon the hand. Yes, in the human hand lies the whole moral fortune, the whole civilization, the whole progress of humanity. The right arm is a lever that moves the world. I have thus spoken of certain parts of the human organism as superior to the animal, and as evidently intended to answer higher purpose -touch, speech, laughter, the human face and hand. Let us now consider, in the next place, the general ministry of the senses, appetites, and passions. Some of you, I have no doubt, will feel, when you hear these words, appetites and passions, as if I named things that are not friends, but enemies to human culture. You have associated with them perhaps only ideas of temptation. But in the good order of Providence, I am persuaded it will always be found that temptation and ministration go together, and that ministration is the end, and temptation only the incident. Temptation is but another word for strong attraction to a thing; that attraction is necessary, and was never meant to be injurious but useful. I do not say, therefore, with some, that powerful passions and appetites were placed in man on purpose to try his virtue, but that they were placed there for other ends; that they are, in fact, a necessary part of the human economy; and that the trial is purely incidental, and in fact unavoidable. Just as fire was not meant to burn the house, nor, as the main intent, to make the keepers vigilant, but simply to warm it, though it could not warm, without being liable to burn it. I shall solicit attention particularly to this part of the human economy, to these fires of appetite and passion in the house of life; because here arises the only moral question about our "Fatal concession!" I heard it said. "Fatal concession!" exclaim both ancient philosophy and modern religion. "What can the body teach, but evil, error, excess, vice?" a Let us see. You find yourself possessed with nature other than your spiritual nature: different from it, inferior to it; and you hastily conclude that because its qualities are lower, its uses must be lower, and its tendencies all downward. You say, or think, perhaps, that if your being were a purely spiritual essence, you would be free from all swayings to evil. But how do you know that? Nay, keener than the temptations of sense itself, are the spiritual passionsambition, envy, revenge, and malignant hate. You imagine that if your present frame were exchanged for some ethereal body, you would have passed out of the sphere of evil and peril. That, again, you do not know. Come, then, to the simple fact, and let it stand unprejudiced by any theory, or any fancy, or any comparison. God has given to us, in the present stage of our being, this body-this wonderful frame. Sinews and ligaments bind it together, such as no human skill could ever have devised. Telegraphic nerves run all over and through this microcosm, this little world, and bear mysterious messages, vital as thought and swift as sunbeams. Now I say that these are all moral bonds, good ministries, channels meant to inform and replenish the soul, and not to clog or corrupt it. I hardly need say this, in the first place, of the five distinct senses-touch, taste, smell, sight, hearing. They are the mind's instruments to communicate with the outward world; instruments so varied as to convey every kind of information; servants that need not to be sent to and fro on errands, but that stand as perpetual ministrants-before the gates of morning, and amidst the melody of groves, and by the bowers of fragrance, and at the feast of nature, and wherever the pressure of breathing life and beauty comes to ask admission to the soul. The body is a grand harmonicon, a pan harmonicon, strung with chords for all the All this, then, it will not be denied, is good But now to this system belong certain dis-I and civilizing effect of these daily gatherings around the social board. (To be continued.) We do not know how much good may result from labor, which, to ourselves, may sometimes appear of little value. By embracing every opening presented by Divine Providence, and following the guidance of Divine Grace in simplicity of heart, we shall find peace. Duty is ours-results we must leave to the Author of all good. For Friends' Intelligencer. COUNSEL FROM AN AGED MOTHER. "How shall I give thee up, Ephraim? How shall cast thee off from being a people before me?" I have said in my heart, O! that this tender, this Fatherly, this solemn appeal might be brought home, and duly considered by the descendants of a people, gathered, as was Israel of old, from the bondage of superstition and idolatry which abounded in that day,-called, as Abraham was, to forsake all these things for the promise, that he should be made a blessing to the families of the earth! and, in obedience to You can easily conceive that a being might this call, many of our early Friends had literally have been made without this appetite-made to forsake their father's house, and to feel as to move, to act, to live; but not to eat. Or you strangers in the world; but though they were can conceive that he might have had the relish thus called to "dwell alone," yet the power for agreeable food and drink, without the intol- that operated in them, as "the good seed of the erable pain he feels when they are long denied. kingdom," was sown in other hearts prepared Why, then, this pain? I look upon it as a dis- to receive it, and these were drawn together, tinct provision, designedly, and, if I may say and united as children of the same family, in so, gratuitously put into the system, to arouse accordance with the promise-" He that doeth man from indolence, to arouse him to activity. the will of my father, the same is my mother, I look upon it just as if nature had provided a sister and brother." It was this love to their whip; just as if there were an organ attached. Heavenly Father, and love one to another, that to the human body as the arm is, and fashioned so strengthened the bond of Christian fellowship, like a scourge, and, when the man is sinking to that they were often drawn together for mutual ruinous indolence, lifting itself up and striking edification. And though the haughty and the him with a blow, to stir him to action. It is a self-righteous could observe " no comeliness," sting, and answers that purpose. And more- yet, to the eye anointed to see the beauty of over, it is a stimulus exactly adjusted to the holiness, there was that to be seen in their destrength of the agent, and also to the means of portment and conversation which was honorable gratification. If hunger returned every hour, and deeply instructive. And by steady adherinstead of two or three times a day, human sin-ence to the revelations of the spirit of Christ, ews could not bear it, nor provide for it, nor they were enabled to maintain the testimonies the world-supply of food suffice it. given them to bear through great persecutions And is it a point too low for philosophy to ob- and cruel mockings, both from professor and serve, furthermore, that hunger, with the pecu- profane, until, by patient endurance, they liar needs of that appetite in man, promotes so-wearied out the enmity, and "room was made cial intercourse? I say with the peculiar needs for them in the hearts of the people; and the of that appetite in man; for his food must be mild and excellent government we are now cooked. He cannot pursue his prey or pull up blest with is the fruit of their faithfulness. his root, like the wild animal, and eat it on the They bequeathed this goodly heritage to their spot, alone. He must bring it home; he must descendants, and they became honorable among have arrangements for cookery; and the con- the nations, and were recognized as the " venience of this process makes it almost neces-spectable Society of Friends.' How has this sary that families should assemble at certain standard been maintained by us of the present times of the day and eat together. I am per- generation? Have we, by example, held out suaded that we little suspect the immense social the inviting language-"Follow us, as we fol re ९ low Christ?" It was said to Israel-" They should lend unto many nations, but they should not borrow. But, alas! instead of lending to others the example of meekness and moderation, and a willingness to bear the cross and despise the shame, we have borrowed largely from the vanities of those around us, and have so far forsaken the God of our fathers that it may be said of us-"They have changed their glory for that which doth not profit." Now, if this is our condition, in which the young and the old are implicated, should we not pause and look about us for a way of escape? Can we not adopt the language" By the rivers of Babylon there we sat down; yea, we wept when we remembered Zion." O! that a desire might be kindled in our hearts to return to our first love. We are not yet a forsaken people. "Return unto me, and I will return unto you," saith the Lord. And this endearing language would be applicable to "I remember the kindness of thy youth, the love of thine espousals, when thou wentest after me in the wilderness, in a land that was not sown." us. He would remember his covenant with our fathers, who were faithful in keeping watch over the flock," as those who must give an account." In this we, as a Society, have been deficient. Those who have been placed as shepherds and overseers have not been vigilant enough to guard their own spirits, and to feed the flock, as was said of those formerly who fed themselves "Should not the shepherds feed the flock? The diseased have you not strengthened, nor bound up that which was broken, nor brought again that which was driven away." Thus the young of the flock have been scattered as upon the mountains, and upon every high hill, and few did search or seek after them. I believe it is now the design of the good Shepherd to search out his own, and make with them "a covenant of peace ;" and as they adhere thereto," he will cause the showers to come down in his season; there shall be showers of blessings." If our young women would unite in a noble resolution to renounce the extravagant and ridiculous fashions of the present day, and adopt a style more suited to their needs, and which their best judgment could approve, the sensible and prudent from among other societies would be drawn to inquire the motive which induced them to lay aside these things, and an opportunity would be given them to advance the standard of truth, and thus become valiants in the Lamb's warfare, and the prediction be realized "that many from among the different persuasions would come and take hold of the skirts of him that is a Jew, saying, We will go with you, for we have heard that God is with you." And we should be made again to " possess the dew of our youth." R. HILL. Richmond, Ind., 6th mo. 6th, 1867. COMFORT FROM LITTLE THINGS. The heart in its despondency may be cheered by trifling incidents, and nerved for strength and endurance. An old lady, who had moved from cultivated society to a desolate region, was once asked if she did not feel homesick and gloomy, and she replied:-" Only once during an almost uninterrupted succession of snow storms. We could not get out for any purpose; our supplies were running low. Save a neighbor in the cabin at the extremity of the woods, the only living creatures that we knew were a pack of wolves, that sometimes swept by; on one occasion there was not less than thirty of them. That was a dismal time; my heart almost sank within me. Just then, when I felt like giving up entirely, I heard a sweet songa clear, cheerful piping of a bird. You cannot tell how it cheered and thrilled me. I looked from the window, and there, right on the corner of our dwelling, it sat, caroling just as sweet as if it were June. This gave me fresh courage. Said I to my husband-If that wee bit of a thing can sing, much more can I;' and I struck up a hymn of praise to God, and his bass voice made an excellent accompaniment. We felt better, and that was the last of our blues." EXTRACTS FROM AN ESSAY ON THE EFFECTS OF SORROW. Happy is he who uses his trouble so that it makes him better. Often sorrow is itself outgrown by the very growth which it inspires. Sometimes it develops in you things that you never could have come at independent of it. I have seen persons who, it seemed to me, were unfit to grapple with life, and by and by sorrow took hold of them, and then strangely I was led to reverse my judgment concerning them. And there are many cases of men who it would seem if it had not been for sorrow, would never have been born into their better nature. And where sorrow melts or breaks down a crude and harsh nature, and softens it, and refines it, and enriches it, then it is accomplishing a most blessed work. Sorrow should be like loam when the plough turns it; and when, being turned, it falls mellow from the share. Sorrows that are like clay that, when the plough turns it, rolls over in lumps, and is more unmanageable after it has been ploughed than it was before-such sorrows bring poor husbandry in the heart. Dr. Spurzheim used to say that no person was fitted for domestic life that had not been educated by sorrow. Not that none should enter into that life who come with a smiling face unscarred with trouble; but that no person having come into domestic life, could grow into the fulness thereof until he had been developed and disciplined in the school of suffering and sorrow. There are many fruits that never turn sweet till the frost has lain upon them. There are many nuts that never fall from the bough of the tree till the frost has opened them and ripened them. There are many elements of life that never grow sweet and beautiful till sorrow touches them; and then they are like autumnal colors, and all men behold and admire them. There is a sorrow that sweetens the acerbities and corrects the naturalness of disposition. There is a sorrow that breaks down hard and reluctant natures. Many a man that would not yield to his fellow-men at last yields to his own suffering and sorrow, and is all the better for it; and all men behold him, and say, "How wonderful is God's grace! for since he was afflicted he has learned to love all men. Sorrows benefit us where they lead us to broader resources of life. One of the mistakes that almost all men commit is to invest all their joys in one direction. It is wise for us to invest them in many directions, that we may never become bankrupt. When men invest their funds, they scatter their means in various directions, so that if bankruptcy should touch one sort of investment, others would be left. Now this is wise in money matters, and it is a great deal wiser in morals. If a man has put all his means of enjoyment in one direction, and trouble comes and his only resource is swept away, he is bankrupt indeed. One man makes the whole enjoyment of his life to consist in business. He has no taste for anything else. Reading does not please him; art does not; social comforts do not. He lives for enterprise. So long as he has the health and strength to carry it forward, he says, "I want no better life." Another man lives wholly in the affections. So long as those whom he loves are left, he is happy; but when these are taken, life ceases to him. Now the multiplied faculties with which we are endowed that have joy in them, are on purpose, it would seem to me, to give us an intimation that we should not make our earthly enjoyments rest in any one thing. You need to have great resources of mind, and therefore you need to educate the understanding. You also need great resources in affection. And you need great resources in the direction of beneficence, and in the direction of activities in other ways. You need these various resources, so that when you are driven out from one you can take refuge in other. Blessed is that man whom no trouble can altogether destroy, but who, if he finds an enemy in this chamber, retreats to another, and bolts and bars the doors; and who, if he is driven out of that, finds another resource, and another, and another, and rises higher and higher till he reaches the threshold of his Father's house, where no more sorrow or crying can come for ever more. We live too narrowly. We live on too few alternatives. We want broader resources. It is not God's fault, but our own, that we do not have them. Where sorrow more effectually introduces us into the knowledge of our own kind, it is a great blessing. There is nothing that makes a man take to his fellow-men, I think, as sorrow does. Men do not know much beyond their own sphere. We know what happens in our little circle. Right beyond our circle is another set of men. They have another way of looking at life and its pursuits. We never meddle with them any more than if they were of some other nationality. It is the tendency of human nature to make a man separate himself from his fellows. It is the tendency of a true Christian growth to make a man take to his fellow-men, as Christians do, and to recognize the bond of a common brotherhood; and toward this end some kinds of sorrow work wonderfully. In my two hands I bring together kernels of wheat; but they only touch by the outside. We cannot mix them; they lie in juxtaposition, that is all. They just slide over each other. And after the attempt has been repeated fifty times, they are as much unmixed as they were in the beginning. But let me take those kernels of wheat and triturate and grind them till they are very pulverulent, and then see how perfectly I can blend them, and reduce them to the most intimate mixture. Each particular kernel is broken to pieces, and the particles are all mingled so that they cannot be separated any more. Now there is many a man who is hard, and unyielding and unsympathetic; but God takes him, and rolls him over, and breaks him down in trouble, and when he gets up how he sprouts in every direction. From that time forward he sees no man with trouble on his face that he does not say, "I know how he feels." Men learn in trouble how to be drawn to those who are in trouble. Oh, what a solemn brotherhood is that which lets you into the experience of others! How deep is the relationship that begins to subsist! Where sorrows disenchant life of its exaggerated satisfactions and goodness, without going to the other extreme, it is of great benefit. We are at first apt to think that life is better than it is, brighter than it wears, better adapted to give satisfaction than it proves to be; and when we discover our mistake, we are apt to go to the other extreme, and to find that life is all care and hardship. And blessed is that sorrow which tempers our judgment.-Exchange. A Christian when he comes into the world, lives to die again; but, when he goes out of the world, he dies to live again. |