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.
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.
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 and238other 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.
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.”
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.
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 the239darksome 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.
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.
Joseph Bates was born July 8, 1792. The following brief account of his parentage and boyhood is taken from his “Autobiography,” published in 1868:—
“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.
“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.’
“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.
“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.
“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.
“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.”
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:—
“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 it241became 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.
“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.”
As the primary object of this sketch is to present Elder Bates to the reader as a true reformer, we pass over the242perils 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:—
“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.”
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:—
“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.243Still it was considered genteel to drink wine in company.”
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:—
“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.”
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:—
“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, I244cannot 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.
“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.
“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!’”
“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 myself245had 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!
“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.”
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 Janiero, touching at Richmond, Va., to finish the ship loading. On this passage his experience deepened, and he still advanced in reform. He says:—
“From the time I resolved to drink no more wine (in 1822), I had occasionally drank beer and cider. But now,246on 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:—
“Leaves have their time to fall,
And flowers to wither at the north wind’s breath,
And stars to set—but all,
Thou hast all seasons for thine own, O Death!
“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.
“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.
“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?”
“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!
“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.”
“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.”
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:—
“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.
“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!’”
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:—
“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.
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 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, and249cider 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.
“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.
“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.250From 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.’
“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.”
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.
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.” 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.
Captain Bates began his table reform about the time he left his sea-faring life. He says:—
“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 poisonous252and 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.
“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.”
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.
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 recreated253for the special work to which God had called him. “Be ye clean that bear the vessels of the Lord.”
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.
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.
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:—
“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.”
“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. 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.
“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.
“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.’”
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 his255digestion was perfect, and that he never ate and slept better at any period of his life.
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:—
“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.
“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 Lev. 11:7, 8 (law, verse 46); also Deut. 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.
“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:—
“GRAINS.”
“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.
“VEGETABLES.
“Three varieties of potatoes.
“Sweet turnips, parsnips, squashes.
“Two varieties of onions.