THROUGH THE PRECEDING TWENTY-FIVE CRITICAL YEARS, ELDER JAMES WHITE HAD BEEN THE LEADER OF THE NEW CAUSE. HE HAD STARTED THE PUBLISHING WORK, LABOURED TIRELESSLY FOR CHURCH ORGANIZATION, BUILT UP THE MEDICAL WORK, AND HAD STOOD AT THE HEAD IN BOTH ADMINISTRATIVE AND EDITORIAL LINES. HE HAD PIONEERED THE WAY. WITH HIS KEEN BUSINESS FORESIGHT AND HIS ENTIRE DEVOTION TO THE GROWING CHURCH, HE WAS RECOGNIZED AS THE LEADER. THIS BEING THE CASE, IT WAS BUT NATURAL THAT OTHERS SHOULD FAIL TO SEE THAT THEY SHOULD STEP IN AND ASSUME RESPONSIBILITY IN THE VARIOUS ENTERPRISES OF THE GROWING DENOMINATION. THIS VOLUME OPENS WITH A DISCUSSION OF THIS PROBLEM AND WITH AN APPEAL FOR BURDEN BEARERS TO SHOULDER THE WORK AT THE HEADQUARTERS, RELIEVING JAMES WHITE, WHO WAS BREAKING UNDER THE LOAD. AGAIN AND AGAIN, THROUGH THE VOLUME, REFERENCE IS MADE TO THE EXPANDING WORK, THE ENLARGING RESPONSIBILITIES, AND THE NEED OF YOUNGER MEN TO TAKE HOLD AND BEAR THE BURDENS. THE HAZARDS OF LOOKING TO ONE MAN AS THE GREAT LEADER WERE CLEARLY ENUNCIATED.

THE EXPERIENCES OF THIS PERIOD ARE AKIN TO THAT OF THE EAGLE

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TEACHING ITS YOUNG TO FLY--FIRST BEARING THE FLEDGLING UPON ITS BACK AND THEN LEAVING IT TO DEVELOP ITS STRENGTH, BUT WITH THE PARENT EVER NEAR ENOUGH TO RENDER AID WHEN NEEDED. JAMES WHITE'S OWN FAILING HEALTH, HIS CONVICTION THAT OTHERS SHOULD BE STEPPING IN TO LIFT THE BURDENS, AND HIS FREQUENT CALLS TO DUTY ELSEWHERE, ALL TENDED TO SEPARATE HIM FROM THE ADMINISTRATIVE INTERESTS AT BATTLE CREEK. WHILE ELDER AND MRS. WHITE CONTINUED TO MAINTAIN THEIR HOME MIDWAY BETWEEN THE SANITARIUM AND THE PUBLISHING HOUSE IN THE HEADQUARTERS CITY, WE FIND THEM OFTEN IN DISTANT PARTS. IN THE SUMMERS OF 1872 AND 1873 THEY SPENT PERIODS OF REST IN THE MOUNTAINS OF COLORADO, AND WERE ALSO FOR SOME MONTHS IN CALIFORNIA. A STILL LONGER PERIOD WAS SPENT BY THEM ON THE WEST COAST IN 1874, AT WHICH TIME ELDER WHITE BEGAN THE PUBLICATION OF THE SIGNS OF THE TIMES. THUS OTHERS WERE FORCED TO ASSUME RESPONSIBILITIES OF LEADERSHIP AT THE HEADQUARTERS, AND THE WORK GAINED STRENGTH.

THIS WAS A CRITICAL PERIOD, TOO, FOR, DURING THE TIME WHEN THE CHURCH WAS FINDING ITS WAY IN THE QUESTION OF LEADERSHIP AND ORGANIZATION, SOME WERE INCLINED TO UNDULY STRESS INDIVIDUAL INDEPENDENCE AND WERE IN DANGER OF REPEATING THE EXPERIENCE OF KORAH, DATHAN, AND ABIRAM IN REBELLION AGAINST PROPERLY CONSTITUTED AUTHORITY. SCATTERED THROUGH VOLUME 3 ARE COUNSELS PROVIDING A DEFINITE STEADYING INFLUENCE THROUGH THESE EXPERIENCES. HERE AND THERE ARE ENUMERATED IN MAGNIFICENT STATEMENTS SOME OF THE GREAT PRINCIPLES OF ORGANIZATION AND LEADERSHIP.

THE THREE-YEAR PERIOD OF THE TIMES OF THIS VOLUME ALSO MARKED THE CLOSE OF THE FIRST DECADE IN THE TEACHING AND PRACTICE OF HEALTH REFORM. COUNSEL WAS GIVEN TO GUARD AGAINST EXTREMES ON THE ONE HAND AND INDIFFERENCE ON THE OTHER. AGAIN AND AGAIN, IN GENERAL ARTICLES AND PERSONAL TESTIMONIES, ELLEN WHITE POINTED TO THE GREAT PRINCIPLES OF TEMPERANCE AND RIGHT LIVING, AND CALLED THE PEOPLE TO ADVANCE IN THEIR NEW AND HELPFUL HEALTH REFORM EXPERIENCE.

ALL THIS WAS LAYING THE FOUNDATION STONES FOR WIDER

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EXPANSION. IT WAS IN THIS PERIOD THAT THE BELIEVERS BEGAN TO GET A GLIMPSE OF THE ENTIRE WORLD AS THE FIELD OF LABOUR. IT WAS A STAGGERING VIEW. IT PRESENTED A CHALLENGE. THEY DID NOT THEN SEE THE SIGNIFICANCE OF THE LITTLE CHURCH SCHOOL STARTED IN BATTLE CREEK BY GOODLOE H. BELL, AN EXPERIENCED TEACHER WHO HAD ACCEPTED ADVENTISM THROUGH HIS CONTACTS AT THE SANITARIUM AS A PATIENT. IT WAS IN THE EARLY SUMMER OF 1872 THAT HE BEGAN THIS SCHOOLWORK. A LITTLE LATER THAT YEAR A BEGINNING WAS MADE IN LAYING PLANS FOR A MORE ADVANCED SCHOOL TO TRAIN WORKERS. IN DECEMBER, AS TESTIMONY NO. 22 REACHED THE HANDS OF OUR PEOPLE, THEY FOUND THAT IT OPENED WITH AN APPEAL FOR SUCH A SCHOOL AND INSTRUCTION AS TO HOW IT SHOULD BE CONDUCTED. "PROPER EDUCATION" IS THE TITLE OF THE THIRTY-PAGE ARTICLE SETTING FORTH THE GREAT BASIC VISION ON THE TRAINING OF OUR YOUTH. HOW COULD WE COMPASS THE WORLD WITH OUR MESSAGE UNLESS WE HAD AN EDUCATED MINISTRY? HOW COULD THERE BE AN EDUCATED MINISTRY UNLESS WE HAD A SCHOOL? RISING TO HEED THE INSTRUCTION AND MEET THE CHALLENGE SET FORTH SO CLEARLY IN THIS VOLUME IN PAGES 131-160, OUR FOREFATHERS ESTABLISHED AN EDUCATIONAL SYSTEM BEGINNING WITH BATTLE CREEK COLLEGE. ITS MAIN BUILDING WAS DEDICATED ON JANUARY 4, 1875.

ONLY A FEW MONTHS BEFORE THIS EPIC OCCASION, ELDER JOHN N. ANDREWS, ONE OF OUR LEADING MINISTERS, WAS SENT TO SWITZERLAND TO PIONEER THE HERALDING OF THE MESSAGE IN EUROPE. IN THE COUNSELS OF A FEW MONTHS EARLIER, ELLEN WHITE HAD WRITTEN OF THE NEED OF MISSIONARIES "TO GO TO OTHER NATIONS TO PREACH THE TRUTH IN A GUARDED, CAREFUL MANNER."--PAGE 204. WITH THE SAILING OF ELDER ANDREWS IN THE AUTUMN OF 1874, SEVENTH-DAY ADVENTISTS BEGAN TO TURN THEIR EYES TO OTHER LANDS.

THE TIMING OF THE MESSAGES OF INSTRUCTION AND COUNSEL WHICH HAVE COME TO US DOWN THROUGH THE YEARS IS INTERESTING. FROM THE YEAR 1859, SEVENTH-DAY ADVENTISTS HAD MADE ADVANCEMENT IN ASSUMING THEIR OBLIGATIONS TO GOD AS THEY DISCERNED THEIR STEWARDSHIP IN SYSTEMATIC BENEVOLENCE; BUT THEY DID NOT AT THE OUTSET PERCEIVE THE FULL OBLIGATION OF THE TITHE, THE TENTH OF THE INCOME. NOW IN TWO ARTICLES, IN THE HEART

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OF VOLUME 3, THE BASIS OF RECKONING THE TITHE OBLIGATION WAS CLARIFIED AS THE MESSENGER OF THE LORD WROTE OF A "TENTH OF THE" "INCOME" AND OF THE "NINE TENTHS" WHICH REMAINED. NOT UNTIL 1879 WAS THIS BROADER CONCEPT OF SYSTEMATIC BENEVOLENCE TO BECOME A PART OF DENOMINATIONAL POLICY, BUT THAT STEP WHICH HAS DONE SO MUCH TO ASSURE A STEADY AND MUCH-NEEDED INCOME FOR A GROWING WORK HAD ITS ROOTS IN THESE COUNSELS OF THE TWO CHAPTERS, "TITHES AND OFFERINGS" AND "SYSTEMATIC BENEVOLENCE," WHICH WERE PUBLISHED EARLY IN 1875. THE FULLER CONCEPT OF TRUE STEWARDSHIP WAS DISCERNED AS WE WERE LED TO SEE THAT THE CALLS FOR BENEVOLENCE WERE DESIGNED BY GOD, NOT MERELY TO RAISE MONEY, BUT AS A MEANS OF DEVELOPING AND PERFECTING CHARACTER IN THE GIVER.

AS MIGHT BE EXPECTED, AN AGGRESSIVE EVANGELISTIC PROGRAM LED TO CONFLICT WITH OTHER RELIGIOUS GROUPS, WHO OFTEN CHALLENGED US TO DEBATE AND ARGUMENT. TEN YEARS EARLIER MOSES HULL, ONE OF OUR MINISTERS, HAD LOST HIS WAY IN PLACING HIMSELF ON THE ENEMY'S GROUND BY SUCH DISCUSSIONS. NOW REPEATED COUNSELS PRESENTED GUIDANCE AS THEY POINTED OUT THE DANGERS AND THE SMALL FRUITAGE OF SUCH CONTENTIOUS EFFORTS. VOLUME 3 ABOUNDS IN SUCH COUNSELS.

SO THE TOPICS OF THIS VOLUME ARE VARIED, RANGING FROM COUNSEL TO THE WEALTHY FARMER AND HIS UNEDUCATED WIFE TO INSTRUCTION FOR THE MINISTER AND THE EXECUTIVE. THE GENERAL ARTICLES FILL THE LARGER PART OF THIS VOLUME. HERE AND THERE ARE FOUND PERSONAL MESSAGES, PUBLISHED FOR THE BENEFIT OF ALL, BECAUSE, AS ELLEN WHITE WROTE, SO MANY OF THEM HAVE TO DO WITH EXPERIENCES "WHICH IN MANY RESPECTS REPRESENT THE CASES OF OTHERS."

A FEW OUTSTANDING REVELATIONS FORM THE BASIS OF THE LARGER PART OF THIS VOLUME. DURING THIS PERIOD THE OUTSTANDING VISIONS WERE LESS FREQUENT, BUT MORE COMPREHENSIVE. AGAIN AND AGAIN REFERENCE IS MADE TO THE COMPREHENSIVE VISIONS OF DECEMBER 10, 1871, AND JANUARY 3, 1875. THE LATTER IS DESCRIBED BY JAMES WHITE IN A FOOTNOTE ON PAGE 570. THE CIRCUMSTANCES OF THE FIRST WILL BE DESCRIBED MORE FULLY HERE: IT

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WAS AT BORDOVILLE, VERMONT, THAT THIS VISION WAS GIVEN. A REPORT OF THE MEETING HELD AT THAT PLACE, DECEMBER 9 AND 10, WAS SENT TO THE REVIEW BY ELDER A. C. BOURDEAU, IN WHOSE HOUSE IT WAS HELD. FROM IT WE LEARN THAT MRS. WHITE HAD LABOURED "ESPECIALLY FOR THE CHURCH." AT ONE EVENING MEETING "SPECIAL TESTIMONIES WERE GIVEN TO INDIVIDUALS PRESENT; AND AS THESE WERE ENDORSED [BY THOSE SPOKEN TO], LIGHT AND FREEDOM BROKE IN." SUNDAY AFTERNOON TWO SONS OF ONE OF THE BELIEVERS AND THE WIFE OF ONE OF THEM CAME TO BID MRS. WHITE GOOD-BY. THEY HAD BEEN "IN A BACKSLIDDEN STATE." THEN ELDER BOURDEAU GIVES A VIVID PICTURE OF WHAT TOOK PLACE:

"AT THIS POINT, SISTER WHITE FELT THE REAL BURDEN OF THEIR CASES, AND A SPECIAL YEARNING AFTER THEM FOR THEIR SALVATION, AND GAVE THEM RICH INSTRUCTIONS. SHE THEN KNEELED DOWN WITH THEM AND PRAYED FOR THEM WITH GREAT EARNESTNESS, FAITH, AND TENACITY, THAT THEY MIGHT RETURN UNTO THE LORD. THEY YIELDED AND PRAYED, PROMISING TO SERVE THE LORD. THE SPIRIT OF THE LORD DREW NEARER AND NEARER. SISTER WHITE WAS FREE, AND SOON, UNEXPECTEDLY TO ALL, SHE WAS IN VISION. SHE REMAINED IN THIS CONDITION FIFTEEN MINUTES.

"THE NEWS SPREAD, AND SOON THE HOUSE WAS CROWDED. SINNERS TREMBLED, BELIEVERS WEPT, AND BACKSLIDERS RETURNED TO GOD. THE WORK WAS NOT CONFINED TO THOSE PRESENT, AS WE HAVE SINCE LEARNED. SOME WHO HAD REMAINED AT HOME WERE POWERFULLY CONVICTED. THEY SAW THEMSELVES AS THEY HAD NEVER DONE BEFORE. THE ANGEL OF GOD WAS SHAKING THE PLACE. THE SHORTNESS OF TIME, THE TERRORS AND NEARNESS OF COMING JUDGMENTS AND THE TIME OF TROUBLE, THE WORLDLY-MINDEDNESS OF THE CHURCH, THEIR LACK OF BROTHERLY LOVE, AND THEIR STATE OF UNREADINESS TO MEET THE LORD, WERE STRONGLY IMPRESSED UPON THE MINDS OF ALL."--REVIEW AND HERALD, DEC. 26, 1871.

SUCH WERE THE TIMES OF VOLUME 3.

THE TRUSTEES OF THE
ELLEN G. WHITE PUBLICATIONS.

For years previous to my husband's dangerous and protracted illness he performed more labour than two men should have done in the same time. He saw no time when he could be relieved from the pressure of care and obtain mental and physical rest. Through the testimonies he was warned of his danger. I was shown that he was doing too much brain labour. I will here copy a written testimony, given as far back as August 26, 1855:

"While at Paris, Maine, I was shown that my husband's health was in a critical condition, that his anxiety of mind had been too much for his strength. When the present truth was first published, he put forth great exertion and laboured with but little encouragement or help from his brethren. From the first he has taken burdens upon him which were too taxing for his physical strength. 

"These burdens, if equally shared, need not have been so wearing. While my husband took much responsibility, some of his brethren in the ministry were not willing to take any. And those who shunned burdens and responsibilities did not realize his burdens, and were not as interested in the advancement of the work and cause of God as they should have been.

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My husband felt this lack and laid his shoulder under burdens that were too heavy and which nearly crushed him. As the result of these extra efforts more souls will be saved, but it is these efforts that have told upon his constitution and deprived him of strength. I have been shown that he should in a great measure lay aside his anxiety; God is willing that he should be released from such wearing labour, and that he should spend more time in the study of the Scriptures and in the society of his children, seeking to cultivate their minds.

"I saw that it is not our duty to perplex ourselves with individual trials. Such mental labour endured for others' wrongs should be avoided. My husband can continue to labour with all his energies, as he has done, and as the result go down into the grave, and his labours be lost to the cause of God; or he can now be released, while he has some strength left, and last longer, and his labours be more efficient." 

I will now copy from a testimony given in 1859: "In my last vision I was shown that the Lord would have my husband give himself more to the study of the Scriptures, that he may be qualified to labour more effectually in word and doctrine, both in speaking and in writing. I saw that in the past we had exhausted our energies through much anxiety and care to bring the church into a right position. Such wearing labour in various places, bearing the burdens of the church, is not required; for the church should bear their own burdens. Our work is to instruct them in God's word, to urge upon them the necessity of experimental religion, and to define as clearly as possible the correct position in regard to the truth. God would have us raise our voices in the great congregation upon points of present truth which are of vital importance. These should be presented with clearness and with decision, and should also be written out, that the silent messengers may bring them before the people everywhere. A more thorough consecration to the essential work is required on our part; we must be earnest to live in the light of God's countenance. If our minds were less occupied with the trials of the church they would be

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more free to be exercised upon Bible subjects; and a closer application to Bible truth would accustom the mind to run in that channel, and we would thus be better qualified for the important work devolving upon us. 

"I was shown that God did not lay upon us such heavy burdens as we have borne in the past. It is our duty to talk to the church and show them the necessity of working for themselves. They have been carried too much. The reason why we should not be required to take upon ourselves heavy burdens and engage in perplexing labour is that the Lord has work of another character for us to perform. He would not have us exhaust our physical and mental energies, but hold them in reserve, that upon special occasions, whenever help is actually needed, our voices may be heard.

"I saw that important moves would be made, in which our influence would be demanded to lead out; that influences would arise, and errors would occasionally be brought into the church, and that then our influence would be required. But if exhausted by previous labours, we would not possess that calm judgement, discretion, and self-control necessary for the important occasion in which God would have us act a prominent part. 

"Satan has crippled our efforts by so affecting the church as to call forth from us almost double labour to cut our way through the darkness and unbelief. These efforts to set things in order in the churches have exhausted our strength, and lassitude and debility have followed. I saw that we have a work to do, but the adversary of souls will resist every effort that we attempt to make. The people may be in a state of backsliding, so that God cannot bless them, and this will be disheartening; but we should not be discouraged. We should do our duty in presenting the light, and leave the responsibility with the people." 

I will here copy from another testimony, written June 6, 1863: "I was shown that our testimony is still needed in the church, that we should labour to save ourselves trials and cares,

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and that we should preserve a devotional frame of mind. It is the duty of those in the office to tax their brains more, and of my husband to tax his less. Much time is spent by him upon various matters which confuse and weary his mind, and unfit him for study or for writing, and thus prevent his light from shining in the Review as it should. 

"My husband's mind should not be crowded and overtaxed. It must have rest, and he must be left free to write and attend to matters which others cannot do. Those engaged in the office could lift from him a great weight of care if they would dedicate themselves to God and feel a deep interest in the work. No selfish feelings should exist among those who labour in the office. It is the work of God in which they are engaged, and they are accountable to Him for their motives and the manner in which this branch of His work is performed. They are required to discipline their minds. Many feel that no blame should be attached to forgetfulness. This is a great mistake. Forgetfulness is sin. It leads to many blunders and to much disorder and many wrongs. Things that should be done ought not to be forgotten. The mind must be tasked; it must be disciplined until it will remember. 

"My husband has had much care, and has done many things which others ought to have done, but which he feared to have them do, lest, in their heedlessness, they should make mistakes not easily remedied, and thus involve losses. This has been a great perplexity to his mind. Those who labour in the office should learn. They should study, and practice, and exercise their own brains; for they have this branch of business alone, while my husband has the responsibility of many departments of the work. If a workman makes a failure, he should feel that it rests upon him to repair damages from his own purse, and should not allow the office to suffer loss through his carelessness. He should not cease to bear responsibilities, but should try again, avoiding former mistakes. In this way he will learn to take that care which the word of God ever requires, and then he will do no more than his duty.

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"My husband should take time to do those things which his judgement tells him would preserve his health. He has thought that he must throw off the burdens and responsibilities which were upon him, and leave the office, or his mind would become a wreck. I was shown that when the Lord released him from his position, he would give him just as clear evidence of his release as he gave him when He laid the burden of the work upon him. But he has borne too many burdens, and those labouring with him at the office, and also his ministering brethren, have been too willing that he should bear them. They have, as a general thing, stood back from bearing burdens, and have sympathized with those who were murmuring against him, and left him to stand alone while he was bowed down beneath censure, until God has vindicated His own cause. If they had taken their share of the burdens, my husband would have been relieved. 

"I saw that God now requires us to take special care of the health He has given us, for our work is not yet done. Our testimony must still be borne, and will have influence. We should preserve our strength to labour in the cause of God when our labour is needed. We should be careful not to take upon ourselves burdens that others can and should bear. We should encourage a cheerful, hopeful, peaceful frame of mind; for our health depends upon our so doing. The work that God requires us to do will not prevent our caring for our health, that we may recover from the effect of overtaxing labour. The more perfect our health, the more perfect will be our labour. When we overtax our strength, and become exhausted, we are liable to take cold, and at such times there is danger of disease assuming a dangerous form. We must not leave the care of ourselves with God, when He has placed that responsibility upon us." 

October 25, 1869, while at Adams Centre, New York, I was shown that some ministers among us fail to bear all the responsibility that God would have them. This lack throws extra labour upon those who are burden bearers, especially

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upon my husband. Some ministers fail to move out and venture something in the cause and work of God. Important decisions are to be made; but as mortal man cannot see the end from the beginning, some shrink from venturing and advancing as the providence of God leads. Someone must advance; someone must venture in the fear of God, trusting the result with Him. Those ministers who shun this part of the labour are losing much. They are failing to obtain that experience which God designed they should have to make them strong, efficient men that can be relied upon in any emergency. 

Brother A, you shrink from running risks. You are not willing to venture when you cannot see the way perfectly clear. Yet someone must do this very work; someone must walk by faith, or no advance moves will be made, and nothing will be accomplished. A fear that you will make mistakes and mismoves, and then be blamed, binds you. You excuse yourself from taking responsibility because you have made some mistakes in the past. But you should move according to your best judgement, trusting the result with God. Someone must do this, and it is a trying position for anyone. One should not bear all this responsibility alone, but with much reflection and earnest prayer, it should be equally shared. 

During my husband's affliction, the Lord tested and proved His people to reveal what was in their hearts; and in so doing He showed to them what was undiscovered in themselves that was not according to the Spirit of God. The trying circumstances under which we were placed called out from our brethren that which otherwise would never have been revealed. The Lord proved to His people that the wisdom of man is foolishness, and that unless they possess firm trust and reliance on God, their plans and calculations will prove a failure. We are to learn from all these things. If errors are committed, they should teach and instruct, but not lead to the shunning of burdens and responsibilities. Where much is at stake, and where matters of vital consequence are to be considered, and important questions settled, God's servants should take

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individual responsibility. They cannot lay off the burden and yet do the will of God. Some ministers are deficient in the qualifications necessary to build up the churches, and they are not willing to wear in the cause of God. They have not a disposition to give themselves wholly to the work, with their interest undivided, their zeal unabated, their patience and perseverance untiring. With these qualifications in lively exercise, the churches would be kept in order, and my husband's labours would not be so heavy. All ministers do not constantly bear in mind that the labour of all must bear the inspection of the judgement, and that every man will be rewarded as his works have been.

Brother A, you have a responsibility to bear in regard to the Health Institute. [LATER KNOWN AS THE BATTLE CREEK SANITARIUM.] You should ponder, you should reflect. Frequently the time that you occupy in reading is the very best time for you to reflect and to study what must be done to set things in order at the Institute and at the office. My husband takes on these burdens because he sees that the work for these institutions must be done by someone. As others will not lead out, he steps into the gap and supplies the deficiency.

God has cautioned and warned my husband in regard to the preservation of his strength. I was shown that he was raised up by the Lord, and that he lives as a miracle of mercy--not for the purpose of again gathering upon him the burdens under which he once fell, but that the people of God may be benefited by his experience in advancing the general interests of the cause, and in connection with the work the Lord has given me, and the burden He has laid upon me to bear.

Brother A, great care should be exercised by you, especially at Battle Creek. In visiting, your conversation should be upon the most important subjects. Be careful to back up precept by example. This is an important post and will require labour. While you are here, you should take time to ponder the many things which need to be done and which require solemn reflection, careful attention, and most earnest, faithful prayer. You should feel as great an interest in the things relating to

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the cause, to the work at the Health Institute and at the office of publication, as my husband feels; you should feel that the work is yours. You cannot do the work that God has specially qualified my husband to do, neither can he do the work that God has specially qualified you to do. Yet both of you together, united in harmonious labour, you in your office, and my husband in his, can accomplish much.

The work in which we have a common interest is great; and efficient, willing, burden-bearing labourers are few indeed. God will give you strength, my brother, if you will move forward and wait upon Him. He will give my husband and myself strength in our united labour, if we do all to His glory, according to our ability and strength to labour. You should be located where you would have a more favourable opportunity to exercise your gift according to the ability that God has given you. You should lean your whole weight upon God and give Him an opportunity to teach, lead, and impress you. You feel a deep interest in the work and cause of God, and you should look to Him for light and guidance. He will give you light. But, as an ambassador of Christ, you are required to be faithful, to correct wrong in meekness and love, and your efforts will not prove unavailing.

Since my husband has recovered from his feebleness, we have laboured earnestly. We have not consulted our own ease or pleasure. We have travelled and laboured in camp meetings, and overtaxed our strength, so that it has brought upon us debility, without the advantages of rest. During the year 1870 we attended twelve camp meetings. In a number of these meetings, the burden of labour rested almost wholly upon us. We travelled from Minnesota to Maine, and to Missouri and Kansas. 

My husband and I united our efforts to improve the Health Reformer [NOW CALLED GOOD HEALTH.] and make it an interesting and profitable journal, one that would be desired, not only by our people, but by all classes. This was a severe tax upon him. He also made very important improvements in the Review and the

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Instructor. He accomplished the work which should have been shared by three men. And while all this labour fell upon him in the publishing branch of the work, the business departments at the Health Institute and the Publishing Association required the labour of two men to relieve them of financial embarrassment.

Unfaithful men who had been entrusted with the work at the office and at the Institute, had, through selfishness and a lack of consecration, placed matters in the worst possible condition. There was unsettled business that had to be attended to. My husband stepped into the gap and worked with all his energies. He was wearing. We could see that he was in danger; but we could not see how he could stop, unless the work in the office should cease. Almost every day some new perplexity would arise, some new difficulty caused by the unfaithfulness of the men who had taken charge of the work. His brain was taxed to the utmost. But the worst perplexities are now over, and the work is moving on prosperously. 

At the General Conference my husband pleaded to be released from the burdens upon him; but, notwithstanding his pleading, the burden of editing the Review and the Reformer was placed upon him, with encouragement that men who would take burdens and responsibilities would be encouraged to settle at Battle Creek. But as yet no help has come to lift from him the burdens of the financial work at the office. 

My husband is fast wearing. We have attended the four Western camp meetings, and our brethren are urging us to attend the Eastern meetings. But we dare not take additional burdens upon us. When we came from the labour of the Western camp meetings in July, 1871, we found a large amount of business that had been left to accumulate in my husband's absence. We have seen no opportunity for rest yet. My husband must be released from the burdens upon him. There are too many that use his brain instead of using their own. In view of the light which God has been pleased to give us, we plead for you, my brethren, to release my husband. I am not

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willing to venture the consequences of his going forward and labouring as he has done. He served you faithfully and unselfishly for years, and finally fell under the pressure of the burdens placed upon him. Then his brethren, in whom he had confided, left him. They let him drop into my hands, and forsook him. For nearly two years I was his nurse, his attendant, his physician. I do not wish to pass through the experience a second time. Brethren, will you lift the burdens from us, and allow us to preserve our strength as God would have us, that the cause at large may be benefited by the efforts we may make in His strength? Or will you leave us to become debilitated so that we will become useless to the cause? 

The foregoing portion of this appeal was read at the New Hampshire camp meeting, August, 1871.

When we returned from Kansas in the autumn of 1870, Brother B was at home sick with fever. Sister Van Horn, at this very time, was absent from the office in consequence of fever brought upon her by the sudden death of her mother. Brother Smith was also from the office, in Rochester, New York, recovering from a fever. There was a great amount of unfinished work at the office, yet Brother B left his post of duty to gratify his own pleasure. This fact in his experience is a sample of the man. Sacred duties rest lightly upon him. 

It was a great breach of the trust reposed in him to pursue the course he did. In what marked contrast with this is the life of Christ, our Pattern! He was the Son of Jehovah, and the Author of our salvation. He laboured and suffered for us. He denied Himself, and His whole life was one continued scene of toil and privation. Had He chosen so to do, He could have passed His days in a world of His own creating, in ease and plenty, and claimed for Himself all the pleasures and enjoyment the world could give Him. But He did not consider His own convenience. He lived not to please Himself, but to do good and lavish His blessings upon others. 

Brother B was sick with fever. His case was critical. In justice to the cause of God, I feel compelled to state that his

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sickness was not the result of unwearied devotion to the interests of the office. Imprudent exposure on a trip to Chicago, for his own pleasure, was the cause of his long, tedious, suffering sickness. God did not sustain him in leaving the work, when so many who had filled important positions in the office were absent. At the very time when he should not have excused himself for an hour, he left his post of duty, and God did not sustain him. 

There was no period of rest for us, however much we needed it. The Review, the Reformer, and the Instructor must be edited. Many letters had been laid aside until we should return to examine them. Things were in a sad state at the office. Everything needed to be set in order. My husband commenced his labour, and I helped him what I could; but that was but little. He laboured unceasingly to straighten out perplexing business matters and to improve the condition of our periodicals. He could not depend upon help from any of his ministering brethren. His head, heart, and hands were full. He was not encouraged by Brethren A and C, when they knew he was standing alone under the burdens at Battle Creek. They did not stay up his hands. They wrote in a most discouraging manner of their poor health, and that they were in such an exhausted condition that they could not be depended on to accomplish any labour. My husband saw that nothing could be hoped for in that direction. Notwithstanding his double labour through the summer, he could not rest. And, irrespective of his weakness, he reined himself up to do the work which others had neglected. 

The Reformer was about dead. Brother B had urged the extreme positions of Dr. Trall. This had influenced the doctor to come out in the Reformer stronger than he otherwise would have done, in discarding milk, sugar, and salt. The position to entirely discontinue the use of these things may be right in its order; but the time had not come to take a general stand upon these points. And those who do take their position, and advocate the entire disuse of milk, butter, and sugar, should

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have their own tables free from these things. Brother B, even while taking his stand in the Reformer with Dr. Trall in regard to the injurious effects of salt, milk, and sugar, did not practice the things he taught. Upon his own table these things were used daily.

Many of our people had lost their interest in the Reformer, and letters were daily received with this discouraging request: "Please discontinue my Reformer." Letters were received from the West, where the country is new and fruit scarce, inquiring: "How do the friends of health reform live at Battle Creek? Do they dispense with salt entirely? If so, we cannot at present adopt the health reform. We can get but little fruit, and we have left off the use of meat, tea, coffee, and tobacco; but we must have something to sustain life." 

We had spent some time in the West, and knew the scarcity of fruit, and we sympathized with our brethren who were conscientiously seeking to be in harmony with the body of Sabbathkeeping Adventists. They were becoming discouraged, and some were backsliding upon the health reform, fearing that at Battle Creek they were radical and fanatical. We could not raise an interest anywhere in the West to obtain subscribers for the Health Reformer. We saw that the writers in the Reformer were going away from the people and leaving them behind. If we take positions that conscientious Christians, who are indeed reformers, cannot adopt, how can we expect to benefit that class whom we can reach only from a health standpoint? 

We must go no faster than we can take those with us whose consciences and intellects are convinced of the truths we advocate. We must meet the people where they are. Some of us have been many years in arriving at our present position in health reform. It is slow work to obtain a reform in diet. We have powerful appetites to meet; for the world is given to gluttony. If we should allow the people as much time as we have required to come up to the present advanced state in reform, we would be very patient with them, and allow them to

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advance step by step, as we have done, until their feet are firmly established upon the health reform platform. But we should be very cautious not to advance too fast, lest we be obliged to retrace our steps. In reforms we would better come one step short of the mark than to go one step beyond it. And if there is error at all, let it be on the side next to the people.

Above all things, we should not with our pens advocate positions that we do not put to a practical test in our own families, upon our own tables. This is dissimulation, a species of hypocrisy. In Michigan we can get along better without salt, sugar, and milk than can many who are situated in the Far West or in the far East, where there is a scarcity of fruit. But there are very few families in Battle Creek who do not use these articles upon their tables. We know that a free use of these things is positively injurious to health, and, in many cases, we think that if they were not used at all, a much better state of health would be enjoyed. But at present our burden is not upon these things. The people are so far behind that we see it is all they can bear to have us draw the line upon their injurious indulgences and stimulating narcotics. We bear positive testimony against tobacco, spirituous liquors, snuff, tea, coffee, flesh meats, butter, spices, rich cakes, mince pies, a large amount of salt, and all exciting substances used as articles of food. 

If we come to persons who have not been enlightened in regard to health reform, and present our strongest positions at first, there is danger of their becoming discouraged as they see how much they have to give up, so that they will make no effort to reform. We must lead the people along patiently and gradually, remembering the hole of the pit whence we were digged.

It is by small things that our characters are formed to habits of integrity. You, my brother, have been disposed to undervalue the importance of the little incidents of everyday life. This is a great mistake. Nothing with which we have to do is really small. Every action is of some account, either on the side of right or on the side of wrong. It is only by exercising principle in small transactions of ordinary life that we are tested and our characters formed. In the varied circumstances of life we are tested and proved, and thereby we acquire a power to stand the greater and more important tests that we are called to endure, and are qualified to fill still more important positions. The mind must be trained through daily tests to habits of fidelity, to a sense of the claims of right and duty above inclination and pleasure. Minds thus trained do not waver between right and wrong, as the reed trembles in the wind; but as soon as matters come before them, they discern at once that principle is involved, and they instinctively choose the right without long debating the matter. They are loyal because they have trained themselves in habits of faithfulness and truth. By being faithful in that which is least, they acquire strength, and it becomes easy for them to be faithful in greater matters. 

Brother B's education has not been such as to strengthen

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those high moral qualities that would enable him to stand alone in the strength of God in defence of truth, amid the severest opposition, firm as a rock to principle, true to moral character, unmoved by human praise or censure or rewards, preferring death rather than a violated conscience. Such integrity is needed in the office of publication, where solemn, sacred truths are going forth, upon which the world is to be tested.

The work of God calls for men of high moral powers to engage in its promulgation. Men are wanted whose hearts are nerved with holy fervour, men of strong purpose who are not easily moved, who can lay down every selfish interest and give all for the cross and the crown. The cause of present truth is suffering for men who are loyal to a sense of right and duty, whose moral integrity is firm, and whose energy is equal to the opening providence of God. Such qualifications as these are of more value than untold wealth invested in the work and cause of God. Energy, moral integrity, and strong purpose for the right are qualities that cannot be supplied with any amount of gold. Men possessing these qualifications will have influence everywhere. Their lives will be more powerful than lofty eloquence. God calls for men of heart, men of mind, men of moral integrity, whom He can make the depositories of His truth, and who will correctly represent its sacred principles in their daily life. 

In some respects Brother B has ability that but few have. If his heart were sanctified to the work he could fill an important position in the office with acceptance to God. He needs to be converted and to humble himself as a little child, and seek pure, heart religion, in order for his influence in the office, or in the cause of God anywhere, to be what it ought to be. As his influence has been, it has injured all connected with the office, but more especially the young. His position as foreman gave him influence. He did not conduct himself conscientiously in the fear of God. He favoured particular ones more than others. He neglected those who, for their faithfulness and ability, deserved special encouragement, and he brought

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distress and perplexity upon those in who he should have had a special interest. Those who link their affections and interest to one or two, and favour them to the disadvantage of others, should not retain their position in the office for a day. This unsanctified partiality for special ones who may please the fancy, to the neglect of others who are conscientious and God-fearing, and in His sight of more value, is offensive to God. That which God values we should value. The ornament of a meek and quiet spirit He regards of higher value than external beauty, outward adornment, riches, or worldly honour. 

The true followers of Christ will not choose intimate friendship with those whose characters have serious defects, and whose example as a whole it would not be safe to follow, while it is their privilege to associate with persons who observe a conscientious regard for duty in business, and in religion. Those who lack principle and devotion generally exert a more positive influence to mould the minds of their intimate friends than is exerted by those who seem well balanced and able to control and influence the defective in character, those lacking spirituality and devotion. 

Brother B's influence, if unsanctified, endangers the souls of those who follow his example. His ready tact and ingenuity are admired, and lead those connected with him to give him credit for qualifications that he does not possess. At the office he was reckless of his time. If this had affected himself only, it would have been a small matter; but his position as foreman gave him influence. His example before those in the office, especially the apprentices, was not circumspect and conscientious. If, with his ingenious talent, Brother B possessed a high sense of moral obligation, his services would be invaluable to the office. If his principles had been such that nothing could have moved him from the straight line of duty, that no inducement which could have been presented would have purchased his consent to a wrong action, his influence would have moulded others; but his desires for pleasure allured him

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from his post of duty. If he had stood in the strength of God, unmoved by censure or flattery, steady to principle, faithful to his convictions of truth and justice, he would have been a superior man and would have won a commanding influence everywhere. Brother B lacks frugality and economy. He lacks the tact which would enable him to adapt himself to the opening providence of God and make him a minuteman. He loves human praise. He is swayed by circumstances, and is subject to temptation, and his integrity cannot be relied upon. 

Brother B's religious experience was not sound. He moved from impulse, not from principle. His heart was not right with God, and he did not have the fear of God and His glory before him. He acted very much like a man engaged in common business; he had but very little sense of the sacredness of the work in which he was engaged. He had not practised self-denial and economy, therefore he had no experience in this. At times he laboured earnestly and manifested a good interest in the work. Then again he would be careless of his time and spend precious moments in unimportant conversation, hindering others from doing their duty and setting them an example of recklessness and unfaithfulness. The work of God is sacred and calls for men of lofty integrity. Men are wanted whose sense of justice, even in the smallest matters, will not allow them to make an entry of their time that is not minute and correct--men who will realize that they are handling means that belongs to God, and who would not unjustly appropriate one cent to their own use; men who will be just as faithful and exact, careful and diligent, in their labour, in the absence of their employer as in his presence, proving by their faithfulness that they are not merely men pleasers, eye-servants, but are conscientious, faithful, true workmen, doing right, not for human praise, but because they love and choose the right from a high sense of their obligation to God.

Parents are not thorough in the education of their children. They do not see the necessity of moulding their minds by discipline. They give them a superficial education, manifesting

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greater care for the ornamental than for that solid education which would so develop and direct the faculties as to bring out the energies of the soul, and cause the powers of mind to expand and strengthen by exercise. The faculties of the mind need cultivation, that they may be exercised to the glory of God. Careful attention should be given to the culture of the intellect, that the various organs of the mind may have equal strength by being brought into exercise, each in its distinctive office. If parents allow their children to follow the bent of their own minds, their own inclination and pleasure, to the neglect of duty, their characters will be formed after this pattern, and they will not be competent for any responsible position in life. The desires and inclinations of the young should be restrained, their weak points of character strengthened, and their overstrong tendencies repressed. 

If one faculty is suffered to remain dormant, or is turned out of its proper course, the purpose of God is not carried out. All the faculties should be well developed. Care should be given to each, for each has a bearing upon the others, and all must be exercised in order that the mind be properly balanced. If one or two organs are cultivated and kept in continual use because it is the choice of your children to put the strength of the mind in one direction to the neglect of other mental powers, they will come to maturity with unbalanced minds and inharmonious characters. They will be apt and strong in one direction, but greatly deficient in other directions just as important. They will not be competent men and women. Their deficiencies will be marked, and will mar the entire character. 

Brother B has cultivated an almost ungovernable propensity for sight-seeing and trips of pleasure. Time and means are wasted to gratify his desire for pleasure excursions. His selfish love of pleasure leads to the neglect of sacred duties. Brother B loves to preach, but he has never taken up this work feeling the woe upon him if he preach not the gospel. He has frequently left work in the office which demanded his care,

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to comply with calls from some of his brethren in other churches. If he had felt the solemnity of the work of God for this time, and gone forth making God his trust, practising self-denial, and lifting the cross of Christ, he would have accomplished good. But he frequently had so little realization of the holiness of the work, that he would improve the opportunity of visiting other churches in making the occasion a scene of self-gratification, in short, a pleasure trip. What a contrast between his course and that pursued by the apostles, who went forth burdened with the word of life, and in the demonstration of the Spirit preached Christ crucified! They pointed out the living way through self-denial and the cross. They had fellowship with their Saviour in His sufferings, and their greatest desire was to know Christ Jesus, and Him crucified. They considered not their own convenience, nor counted their lives dear unto themselves. They lived not to enjoy, but to do good, and to save souls for whom Christ died. 

Brother B can present arguments upon doctrinal points, but the practical lessons of sanctification, self-denial, and the cross, he has not experienced in himself. He can speak to the ear, but not having felt the sanctifying influence of these truths upon his heart, nor practised them in his life, he fails to urge the truth home upon the conscience with a deep sense of its importance and solemnity in view of the judgement, when every case must be decided. Brother B has not trained his mind, and his deportment out of meeting has not been exemplary. The burden of the work has not seemed to rest upon him, but he has been trifling and boyish, and by his example has lowered the standard of religion. Sacred and common things have been placed on a level. 

Brother B has not been willing to endure the cross; he has not been willing to follow Christ from the manger to the judgement hall and Calvary. He has brought upon himself sore affliction by seeking his own pleasure. He has yet to learn that his own strength is weakness and his wisdom is folly. If he had felt that he was engaged in the work of God, and that

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he was indebted to One who had given him time and talents, and who required that they be improved to His glory,--had he stood faithfully at his post,--he would not have suffered that long, tedious sickness. His exposure upon that pleasure trip caused him months of suffering and would have caused his death had it not been for the earnest, effectual prayer of faith put up in his behalf by those who felt that he was not prepared to die. Had he died at that time his case would have been far worse than that of the unenlightened sinner. But God mercifully heard the prayers of His people and gave him a new lease of life, that he might have opportunity to repent of his unfaithfulness and to redeem the time. His example had influenced many in Battle Creek in the wrong direction. 

Brother B came up from his sickness, but how little did he or his family feel humbled under the hand of God. The work of the Spirit of God, and wisdom from Him, are not manifested that we may be happy and satisfied with ourselves, but that our souls may be renewed in knowledge and true holiness. How much better would it have been for this brother if his affliction had prompted to faithful searching of heart, to discover the imperfections in his character, that he might put them away, and with humble spirit come forth from the furnace as gold purified, reflecting the image of Christ. 

The sickness that he had brought upon himself, the church helped him bear. His watchers were provided, and his expenses were in a great measure borne by the church; yet neither he nor his family appreciated this generosity and tenderness on the part of the church. They felt that they deserved all that was done for them. As Brother B came up from his sickness, he felt wrong toward my husband because he disapproved his course, which was so censurable. He united with others to injure my husband's influence, and since he has left the office he has not felt right. He would poorly stand the test of being proved by God. 

Brother B has not yet learned the lesson that he will have to learn if he is saved at last--to deny self, and resist his desire

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for pleasure. He will have to be brought over the ground again and tried still more closely, because he failed to endure the trials of the past. He has displeased God in justifying self. He has but little experience in the fellowship of the sufferings of Christ. He loves display and does not economize his means. The Lord knows. He weighs the inward feelings and intentions of the heart. He understands man. He tests our fidelity. He requires that we should love and serve Him with the whole mind, and heart, and strength. The lovers of pleasure may put on a form of godliness that involves some self-denial even, and they may sacrifice time and money, and yet self not be subdued, and the will not be brought into subjection to the will of God. 

The influence of the D girls was very bad in Battle Creek. They had not been trained. Their mother had neglected her sacred duty and had not restrained her children. She had not brought them up in the fear and admonition of the Lord. They had been indulged and shielded from bearing responsibilities until they had no relish for the plain, homely duties of life. The mother had educated the daughters to think much of dress, but the inward adorning was not exalted before them. These young girls were vain and proud. Their minds were impure; their conversation was corrupting; and yet there was a class in Battle Creek who would associate with this stamp of minds, and they could not associate with them without coming down to their level. These girls were not dealt as severely with as the case demanded. They love the society of young men, and the young men are the theme of their meditation and of their conversation. They have corrupted manners, and are headstrong and self-confident.

The entire family love display. The mother is not a prudent, dignified woman. She is not qualified to bring up children. To dress her children to make a show is of greater consequence to her than the inward adorning. She has not disciplined herself. Her will has not been brought into conformity to the will of God. Her heart is not right with God.

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She is a stranger to the operation of His Spirit upon the heart, bringing the desires and affections into conformity to the obedience of Christ. She does not possess ennobling qualities of mind and does not discern sacred things. She has let her children do as they pleased. The fearful experience that she has had with two of her elder children has not made the deep impression on her mind that the circumstances demanded. She has educated her children to love dress, vanity, and folly. She has not disciplined her two younger girls. A D, under a proper influence, would be a worthy young man; but he has much to learn. He follows inclination rather than duty. He loves to follow his own will and pleasure, and has not a correct knowledge of the duties devolving upon a Christian. Self-gratification, and his own inclination, he would gladly interpret to be duty. Self-gratification he has not overcome. He has a work to do to clear his spiritual vision, that he may understand what it is to be sanctified to God, and learn the high claims of God upon him. The serious defects in his education have affected his life.

If, with his good qualifications, Brother B were well balanced and a faithful foreman of the office, his labour would be of great value to the office, and he could earn double wages. But for the past years, considering his deficiency, with his unconsecrated influence, the office could better afford to do without him, even if his services could be had for nothing. Brother and Sister B have not learned the lesson of economy. The gratification of the taste, and the desire for pleasure and display, have had an overpowering influence upon them. Small wages would be of more advantage to them than large, for they would use all as they pass along, were it ever so much. They would enjoy as they go, and then when affliction draws upon them, would be wholly unprepared. Twenty dollars a week would be laid out about the same as twelve. Had Brother and Sister B been economical managers, denying themselves, they could ere this have had a home of their own, and besides this have had means to draw upon in case of adversity. But they will not economize as others have done,

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upon whom they have sometimes been dependent. If they neglect to learn these lessons, their characters will not be found perfect in the day of God. 

Brother B has been the object of the great love and condescension of Christ, and yet he has never felt that he could imitate the great Exemplar. He claims, and all his life has sought after, a better portion in this life than was given our Lord. He has never felt the depths of ignorance and sin from which Christ has proposed to lift him and to link him to His divine nature. 

It is a fearful thing to minister in sacred things when the heart and hands are not holy. To be a co-worker with Christ involves fearful responsibilities; to stand as His representative is no small matter. The fearful realities of the judgement will test every man's work. The apostle said, "We preach not ourselves, but Christ Jesus the Lord;" "for God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ." The sufficiency of the apostle was not in himself, but in the gracious influence of the Spirit of Christ, which filled his soul and brought every thought into subjection to the obedience of Christ. The power of truth attending the word preached will be a savour of life unto life or of death unto death. Ministers are required to be living examples of the mind and spirit of Christ, living epistles, known and read of all men. I tremble when I consider that there are some ministers, even among Seventh-day Adventists, who are not sanctified by the truths which they preach. Nothing less than the quick and powerful Spirit of God working in the hearts of His messengers to give the knowledge of the glory of God, can gain for them the victory.

Brother B's preaching has not been marked by the sanction of God's Spirit. He can talk fluently and make a point plain, but his preaching has lacked spirituality. His appeals have not touched the heart with a new tenderness. There has been an array of words, but the hearts of his hearers have not been quickened and melted with a sense of a Saviour's love.

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Sinners have not been convicted and drawn to Christ by a sense that "Jesus of Nazareth passeth by." Sinners should have a clear impression given them of the nearness and willingness of Christ to give them present salvation. A Saviour should be presented before the people, while the heart of the speaker should be subdued and imbued with His Spirit. The very tones of the voice, the look, the words, should possess an irresistible power to move hearts and control minds. Jesus should be found in the heart of the minister. If Jesus is in the words and in the tones of the voice, if they are mellow with His tender love, it will prove a blessing of more value than all the riches, pleasures, and glories of the earth; for such blessings will not come and go without accomplishing a work. Convictions will be deepened, impressions will be made, and the question will be raised: "What shall I do to be saved?"

Many are not doing the greatest amount of good because they exercise the intellect in one direction and neglect to give careful attention to those things for which they think they are not adapted. Some faculties that are weak are thus allowed to lie dormant because the work that should call them into

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exercise, and consequently give them strength, is not pleasant. All the powers of the mind should be exercised, all the faculties cultivated. Perception, judgement, memory, and all the reasoning powers should have equal strength in order that minds may be well balanced.

If certain faculties are used to the neglect of others, the design of God is not fully carried out in us; for all the faculties have a bearing and are dependent, in a great measure, upon one another. One cannot be effectually used without the operation of all, that the balance may be carefully preserved. If all the attention and strength are given to one, while others lie dormant, the development is strong in that one and will lead to extremes, because all the powers have not been cultivated. Some minds are dwarfed and not properly balanced. All minds are not naturally constituted alike. We have varied minds; some are strong upon certain points and very weak upon others. These deficiencies, so apparent, need not and should not exist. If those who possess them would strengthen the weak points in their character by cultivation and exercise they would become strong. 

It is agreeable, but not most profitable, to exercise those faculties which are naturally the strongest, while we neglect those that are weak, but which need to be strengthened. The feeblest faculties should have careful attention, that all the powers of the intellect may be nicely balanced and all do their part like well-regulated machinery. We are dependent upon God for the preservation of all our faculties. Christians are under obligation to Him to so train the mind that all the faculties may be strengthened and more fully developed. If we neglect to do this, they will never accomplish the purpose for which they were designed. We have no right to neglect any one of the powers that God has given us. We see monomaniacs all over the country. They are frequently sane upon every subject but one. The reason of this is that one organ of the mind was specially exercised while the others were permitted to lie dormant. The one that was in constant use became

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worn and diseased, and the man became a wreck. God was not glorified by his pursuing this course. Had he exercised all the organs equally, all would have had a healthy development; all the labour would not have been thrown upon one, therefore no one would have broken down. 

Ministers should be guarded, lest they thwart the purposes of God by plans of their own. They are in danger of narrowing down the work of God, and confining their labour to certain localities, and not cultivating a special interest for the work of God in all its various departments. There are some who concentrate their minds upon one subject to the exclusion of others which may be of equal importance. They are one-idea men. All the strength of their being is concentrated on the subject upon which the mind is exercised for the time. Every other consideration is lost sight of. This one favourite theme is the burden of their thoughts and the theme of their conversation. All the evidence which has a bearing upon that subject is eagerly seized and appropriated, and dwelt upon at so great length that minds are wearied in following them. 

Time is frequently lost in explaining points which are really unimportant, and which would be taken for granted without producing proof; for they are self-evident. But the real, vital points should be made as plain and forcible as language and proof can make them. The power to concentrate the mind upon one subject to the exclusion of all others is well in a degree; but the constant exercise of this faculty wears upon those organs that are called into use to do this work; it throws too great a tax upon them, and the result is a failure to accomplish the greatest amount of good. The principal wear comes upon one set of organs, while the others lie dormant. The mind cannot thus be healthfully exercised, and, in consequence, life is shortened. 

All the faculties should bear a part of the labour, working harmoniously, balancing one another. Those who put the whole strength of their mind into one subject are greatly deficient on other points, for the reason that the faculties are

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not equally cultivated. The subject before them enchains their attention, and they are led on and on, and go deeper and deeper into the matter. They see knowledge and light as they become interested and absorbed. But there are very few minds that can follow them unless they have given the subject the same depth of thought. There is danger of such men ploughing, and planting the seed of truth so deep that the tender, precious blade will never find the surface. 

Much hard labour is often expended that is not called for and that will never be appreciated. If those who have large concentrativeness cultivate this faculty to the neglect of others, they cannot have well-proportioned minds. They are like machinery in which only one set of wheels works at a time. While some wheels are rusting from inaction, others are wearing from constant use. Men who cultivate one or two faculties, and do not exercise all equally, cannot accomplish one half the good in the world that God designed they should. They are one-sided men; only half of the power that God has given them is put to use, while the other half is rusting with inaction.

If this class of minds have a special work, requiring thought, they should not exercise all their powers upon that one thing, to the exclusion of every other interest. While they make the subject before them their principal business, other branches of the work should have a portion of their time. This would be much better for themselves and for the cause generally. One branch of the work should not have exclusive attention to the neglect of all others. In their writings some need to be constantly guarded, that they do not make points blind that are plain, by covering them up with many arguments which will not be of lively interest to the reader. If they linger tediously upon points, giving every particular which suggests itself to the mind, their labour is nearly lost. The interest of the reader will not be deep enough to pursue the subject to its close. The most essential points of truth may be made indistinct by giving attention to every minute point. Much ground is covered; but the work upon which so much labour is

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expended is not calculated to do the greatest amount of good, by awakening a general interest. 

In this age, when pleasing fables are drifting upon the surface and attracting the mind, truth presented in an easy style, backed up with a few strong proofs, is better than to search and bring forth an overwhelming array of evidence; for the point then does not stand so distinct in many minds as before the objections and evidences were brought before them. With many, assertions will go further than long arguments. They take many things for granted. Proof does not help the case in the minds of such.

We should not be moved or disconcerted by this unjust warfare from unreasonable men. Those who receive, and are pleased with, what these men speak and write against the truth are not the ones who would be convinced of the truth or who would honour the cause of God if they should accept it. Time and strength can be better employed than to dwell at length upon the quibbles of our opponents who deal in slander and misrepresentations. While precious time is employed in following the crooks and turns of dishonest opponents, the people who are open to conviction are dying for want of knowledge. A train of senseless quibbles of Satan's own invention is brought before minds, while the people are crying for food, for meat in due season.

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It takes those who have trained their minds to war against the truth to manufacture quibbles. And we are not wise to take them from their hands, and pass them out to thousands who would never have thought of them had we not published them to the world. This is what our opponents want to have done; they want to be brought to notice and to have us publish for them. This is especially true of some. This is their main object in writing out their falsehoods and in misrepresenting the truth and the characters of those who love and advocate the truth. They will die out more speedily to be left unnoticed, to have their errors and falsehoods treated with silent contempt. They do not want to be let alone. Opposition is the element that they love. If it were not for this, they would have but little influence.

The first-day Adventists as a class are the most difficult to reach. They generally reject the truth, as did the Jews. We should, as far as possible, go forward as though there were not such a people in existence. They are the elements of confusion, and immoralities exist among them to a fearful extent. It would be the greatest calamity to have many of their number embrace the truth. They would have to unlearn everything and learn anew, or they would cause us great trouble. There are occasions where their glaring misrepresentations will have to be met. When this is the case, it should be done promptly and briefly, and we should then pass on to our work. The plan of Christ's teaching should be ours. He was plain and simple, striking directly at the root of the matter, and the minds of all were met.

It is not the best policy to be so very explicit and say all upon a point that can be said, when a few arguments will cover the ground and be sufficient for all practical purposes to convince or silence opponents. You may remove every prop today and close the mouths of objectors so that they can say nothing, and tomorrow they will go over the same ground again. Thus it will be, over and over, because they do not love the light and will not come to the light, lest their darkness and error should be removed from them. It is a better plan

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to keep a reserve of arguments than to pour out a depth of knowledge upon a subject which would be taken for granted without laboured argument. Christ's ministry lasted only three years, and a great work was done in that short period. In these last days there is a great work to be done in a short time. While many are getting ready to do something, souls will perish for the light and knowledge.

If men who are engaged in presenting and defending the truth of the Bible undertake to investigate and show the fallacy and inconsistency of men who dishonestly turn the truth of God into a lie, Satan will stir up opponents enough to keep their pens constantly employed, while other branches of the work will be left to suffer. 

We must have more of the spirit of those men who were engaged in building the walls of Jerusalem. We are doing a great work, and we cannot come down. If Satan sees that he can keep men answering the objections of opponents, and thus keep their voices silent, and hinder them from doing the most important work for the present time, his object is accomplished. 

The Sabbath History has been kept from the people too long. They need this precious work, even if they do not have it in all its perfection. It never can be prepared in a manner to fully silence unreasonable opponents, who are unstable, and who wrest the Scriptures unto their own destruction. This is a busy world. Men and women who engage in the business of life have not time to meditate, or even to read the word of God enough to understand all its important truths. Long, laboured arguments will interest but a few; for the people have to read as they run. You can no more remove the objections to the Sabbath commandment from the minds of first-day Adventists than could the Saviour of the world, by His great power and miracles, convince the Jews that He was the Messiah, after they had once set themselves to reject Him. Like the obstinate, unbelieving Jews, they have chosen darkness rather than light, and should an angel direct from the courts of heaven speak to them, they would say it was Satan.

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The world needs labour now. Calls are coming in from every direction like the Macedonian cry: "Come over and help us." Plain, pointed arguments, standing our as mileposts, will do more toward convincing minds generally than will a large array of arguments which cover a great deal of ground, but which none but investigating minds will have interest to follow. The Sabbath History should be given to the people. While one edition is circulating, and the people are being benefited by it, greater improvements may be made, until everything possible has been done to bring it to perfection. Our success will be in reaching common minds. Those who have talent and position are so exalted above the simplicity of the work, and so well satisfied with themselves, that they feel no need of the truth. They are exactly where the Jews were, self-righteous, self-sufficient. They are whole and have no need of a physician.

Your singing schools have ever been a snare to you. Neither you nor your sisters have a depth of experience that will enable you to be brought in contact with the influences you meet in your singing schools, without being affected. It would take stronger minds, with greater decision of character than you three possess, to be brought into the society you are and not

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be affected. Listen to the words of Christ: "Ye are the light of the world. A city that is set on an hill cannot be hid. Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven." Have your example and influence been of that positive character that has impressed and convicted your associates? I think not. You have been injured. Darkness has settled upon you and dimmed your light so that it has not burned with that lustre to dispel the darkness about others. You have been separating further and further from God. 

You, my brother, have but a faint sense of what you have been doing. You have been standing directly in the way of your sisters' advancement in the divine life. They, more especially F, have been entangled with the bewitching, satanic wiles of spiritualism, and if she rids herself of this unholy slime of Satan, which has perverted her sense of eternal things, she will have to make a mighty effort. It will be but a hairbreadth escape. You have been blinded, deceived, and enchanted yourself. You do not see yourself. You are all very weak, when you might be strong in the precious, saving truth, strengthened, established, and settled upon the Rock Christ Jesus. I feel deeply. I tremble for you. I see temptations on every hand, and you wish so little power to resist them.

Brother E, I was shown that you are infatuated; you are deceived as to your motives and the real purposes of your heart. I saw you in the society of Brother G's daughter. She has never yielded her heart to Christ. I was shown her affected and convicted. But your course was not of that character to deepen conviction, or to give her the impression that there was special importance attached to these matters. You profess to hold sacred the salvation of the soul, and the present truth. She does not respect the Sabbath from principle. She loves the vanity of the world and enjoys the pride and amusements of

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life. But you have been departing so gradually from God, and from the light, that you do not see the separation which the truth necessarily brings between those who love God and those who are lovers of pleasure more than lovers of God. I saw that you were attracted to her society. Religious meetings and sacred duties were of minor importance, while the presence of a mere child, who has no knowledge of the truth or of heavenly things, fascinated you. You have overlooked self-denial and the cross, which lie directly in the pathway of every disciple of Christ. 

I was shown that if you had been walking in the light you would have taken your position decidedly for the truth. Your example would have shown that you considered the truth you profess of that importance that your affections and heart could go only where the image of Christ was discernible. Christ now says to you: Which will you have, Me or the world? Your decision is to be made here. Will you follow the promptings of an unsanctified heart, turn away from self-denial for Christ's sake, and step over the cross without lifting it? Or will you lift that cross, heavy though it may be, and make some sacrifice for the truth's sake? May God help you to see where you are, that you may place a true estimate upon eternal things. You now have so little spiritual eyesight that the holy and sacred are placed upon a level with the common. You have responsibilities. Your influence affects your sisters to a great extent. Your only safety is in separation from the world. 

I was shown you, my brother, taking the young with you to scenes of amusement at the time of a religious interest, and also engaging in singing schools with worldlings who are all darkness and who have evil angels all around them. How does your feeble, dim light appear amid this darkness and temptation? Angels of God do not attend you upon these occasions. You are left to go in your own strength. Satan is well pleased with your position; for he can make you more efficient in his service than if you did not profess to be a Christian keeping all

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the commandments of God. The True Witness addresses the Laodicean church: "I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spew thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of Me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. As many as I love, I rebuke and chasten: be zealous therefore, and repent."

You are blinded and infatuated. You have felt strong when you were weakness itself. You can be strong in the Mighty One. You can be an instrument of righteousness if you are willing to suffer for Christ's sake. You and your sisters may redeem the time if you will, but it will cost an effort. Your younger sister is linked to one who is not worthy of her affections. There are serious defects in his character. He does not have reverence for sacred and holy things; his heart has not been changed by the Spirit of God. He is selfish, boastful, and loves pleasure more than duty. He has no experience in self-denial and humiliation. 

In forming friendship, great caution should be exercised lest an intimacy be contracted with one whose example it would not be safe to imitate; for the effect of such an intimacy is to lead away from God, from devotion, and the love of the truth. It is positively dangerous for you to be intimate with friends who have not a religious experience. If either of you, or all three of you, follow the leadings of God's Spirit, or value your soul's salvation, you will not choose as your particular and intimate friends those who do not maintain a serious regard for religious things, and who do not live under its practical influence. Eternal considerations should come first with you. Nothing can have a more subtle and positively dangerous

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influence upon the mind, and serve more effectually to banish serious impressions and the convictions of the Spirit of God, than to associate with those who are vain and careless, and whose conversation is upon the world and vanity. The more engaging these persons may be in other respects, the more dangerous is their influence as companions, because they throw around an irreligious life so many pleasing attractions. 

God has claims upon all three of you which you cannot lightly throw aside. Jesus has bought you with the price of His own blood. "Ye are not your own, for ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God's." Have you no sacrifice to make for God? Great responsibilities stand before you each in everyday life. Your record is daily passing up to God. Great dangers lie hidden in your pathway. If I could, I would take you in my arms and bear you safely over them; but this I am not permitted to do. You are in the most critical period of your life history. If you arouse the energies of the soul and direct them to securing things of eternal interest, and if you make everything subordinate to this, you will make a success of perfecting Christian character. You may all engage in the spiritual warfare against besetting sins, and you may, through Christ, come off victors. But it will be no child's play. It will be a stern warfare, involving self-denial and cross bearing. The danger is that you will not fully realize your backslidings and your perilous condition. Unless you view life as it is, cast aside the brilliant fancies of imagination, and come down to the sober lessons of experience, you will awake when it is too late. You will then realize the terrible mistake you have made. 

Your education has not been of that kind to form solid, substantial characters, therefore you have to obtain now the education which you should have had years ago. Your mother was too fond of you. A mother cannot love her children too well, but she may love unwisely and allow her affection to blind her to their best interests. You have had an indulgent,

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tender mother. She has shielded her children too much. Her life has been nearly crushed out by the burdens which her children should have taken, and which they could have borne better than she. 

The lack of firmness and self-denial in your characters is a serious drawback in obtaining a genuine religious experience that will not be sliding sand. Firmness and integrity of purpose should be cultivated. These qualities are positively necessary to a successful Christian life. If you have integrity of soul you will not be swayed from the right. No motive will be sufficient to move you from the straight line of duty; you will be loyal and true to God. The pleadings of affection and love, the yearnings of friendship, will not move you to turn aside from truth and duty; you will not sacrifice duty to inclination. 

If you, my brother, are allured to unite your life interest with a young, inexperienced girl, who is really deficient in education in the common, practical, daily duties of life, you make a mistake; but this deficiency is small compared with her ignorance in regard to her duty to God. She has not been destitute of light; she has had religious privileges, and yet she has not felt her wretched sinfulness without Christ. If, in your infatuation, you can repeatedly turn from the prayer meeting, where God meets with His people, in order to enjoy the society of one who has no love for God and who sees no attractions in the religious life, how can you expect God to prosper such a union? Be not in haste. Early marriages should not be encouraged. If either young women or young men have no respect for the claims of God, if they fail to heed the claims which bind them to religion, there will be danger that they will not properly regard the claims of the husband or of the wife. The habit of frequently being in the society of the one of your choice, and that, too, at the sacrifice of religious privileges and of your hours of prayer, is dangerous; you sustain a loss that you cannot afford. The habit of sitting up late at night is customary; but it is not pleasing to God, even if you are both Christians. These untimely hours injure health,

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unfit the mind for the next day's duties, and have an appearance of evil. My brother, I hope you will have self-respect enough to shun this form of courtship. If you have an eye single to the glory of God you will move with deliberate caution. You will not suffer lovesick sentimentalism to so blind your vision that you cannot discern the high claims that God has upon you as a Christian.

Dear youth, I address myself to you three. Let it be your aim to glorify God and attain His moral likeness. Invite the Spirit of God to mould your characters. Now is your golden opportunity to wash your robes of character and make them white in the blood of the Lamb. I regard this as the turning point in the destiny of each of you. Which will you choose, says Christ, Me or the world? God calls for an unconditional surrender of the heart and affections to Him. If you love friends, brothers or sisters, father or mother, houses or lands, more than Me, says Christ, you are not worthy of Me. Religion lays the soul under the greatest obligation to her claims, to walk by her principles. As the mysterious magnet points to the north, so do the claims of religion point to the glory of God. You are bound by your baptismal vows to honour your Creator and to resolutely deny self and crucify your affections and lusts, and bring even your thoughts into obedience to the will of Christ. 

Avoid running into temptation. When temptations surround you, and you cannot control the circumstances which expose you to them, then you may claim the promise of God, and with confidence and conscious power exclaim: "I can do all things through Christ which strengtheneth me." There is strength for you all in God. But you will never feel your need of that strength which alone is able to save you, unless you feel your weakness and sinfulness. Jesus, your precious Saviour, now calls you to take your position firmly upon the platform of eternal truth. If you suffer with Him, He will crown you with glory in His everlasting kingdom. If you are willing to sacrifice all for Him, then He will be your Saviour. But if you

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choose your own way you will follow on in darkness until it is too late to secure the eternal reward. 

What have you been willing to suffer for the truth's sake? You have a very short period in which to cultivate the noble traits of your characters. You have all been, to some extent, dissatisfied and unhappy. You have had many complaints to make. You have talked unbelief and have censured others. Especially is this true of F and H. Your hearts have been filled with pride, and even with bitterness at times. Your closets have been neglected, and you have not loved the exercises of religious duties. If you had been persevering in your efforts to grow up into Christ, your living Head, you would now be strong, and competent to bless others with your influence. If you had cultivated a steady, uniform, unwavering energy you would now be strong to resist temptation. But these precious qualities can only be gained through a surrender of the soul to the claims of religion. Then the motives will be high, and the intellect and affections will be balanced by noble principles. God will work with us if we will only engage in healthy action. We must feel the necessity of uniting our human efforts and zealous action with divine power. We can stand forth in God, strong to conquer. You, Brother E, have greatly failed in energy of purpose to do and to endure. 

What a great mistake is made in the education of children and youth, in favouring, indulging, and petting them. They become selfish and inefficient, and lack energy in the little things of life. They are not trained to acquire strength of character by the performance of everyday duties, lowly though they may be. You neglect to do willingly and cheerfully that which lies directly before you to do, and which someone must do. There is a great desire with all of us to find a larger, more exalted work. 

No one is qualified for great and important work unless he has been faithful in the performance of little duties. It is by degrees that the character is formed and that the soul is trained to put forth effort and energy proportionate to the task

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which is to be accomplished. If we are creatures of circumstance, we shall surely fail of perfecting Christian characters. You must master circumstances, and not allow circumstances to master you. You can find energy at the cross of Christ. You can now grow by degrees, and conquer difficulties, and overcome force of habit. You need to be stimulated by the life-giving force of Jesus. You should be attracted to Christ and clothed with His divine beauty and excellence. Brother G's daughter has an education to gain; she is no more competent for the duties and difficulties of life as a wife than a schoolgirl ten years old. 

Religion should dictate and guide you in all your pursuits, and should hold absolute control over your affections. If you yield yourselves unreservedly into the hands of Christ, making His power your strength, then will your moral vision be clear to discern quality of character that you may not be deceived by appearances and make great mistakes in your friendship. Your moral power must be keen and sensitive, that it may bear severe tests and not be marred. Your integrity of soul should be so firm that vanity, display, or flattery will not move you.

Oh, it is a great thing to be right with God, the soul in harmony with its Maker, so that, amid the contagion of evil example, which by its deceitful appearance would lure the soul from duty, angels may be sent to your rescue! But bear in mind, if you invite temptation, you will not have divine aid to keep you from being overcome. The three worthies endured the fiery furnace, for Jesus walked with them in the fiery flame. If they had, of themselves, walked into the fire, they would have been consumed. Thus will it be with you. If you do not walk deliberately into temptation, God will sustain you when the temptation comes.

Had Brethren Taylor, Saunders, Cottrell, Whitney, and Brother and Sister Lindsay laboured in new fields, they would now be far in advance of what they are. Meeting the opposition of opponents would drive them to their Bibles for arguments to sustain their position, and this would increase their knowledge of the Scriptures and would give them a consciousness of their ability in God to meet opposition in any form. Those who are content to go over and over the same ground among the churches will be deficient in the experience they should have. They will be weak--not strong to will and do and suffer for the truth's sake. They will be inefficient workmen.

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Those who have the cause of God at heart and feel love for precious souls for whom Christ died, will not seek their own ease or pleasure. They will do as Christ has done. They will go forth "to seek and to save that which was lost." He said: "I came not to call the righteous, but sinners to repentance." 

If ministers in New York wish to help the church, they can do so in no better way than to go out into new fields and labour to bring souls into the truth. When the church see that the ministers are all aglow with the spirit of the work, that they feel deeply the force of the truth, and are seeking to bring others to the knowledge of it, it will put new life and vigour into them. Their hearts will be stirred to do what they can to aid in the work. There is not a class of people in the world who are more willing to sacrifice of their means to advance the cause than are Seventh-day Adventists. If the ministers do not utterly discourage them by their indolence and inefficiency, and by their lack of spirituality, they will generally respond to any appeal that may be made that commends itself to their judgement and consciences. But they want to see fruit. And it is right that the brethren in New York should demand fruit of their ministers. What have they done? What are they doing? 

Ministers in New York should have been far in advance of what they are. But they have not engaged in that kind of labour which called forth earnest effort and strong opposition. Had they done so they would have been driven to their Bibles and to prayer in order to be able to answer their opponents, and in the exercise of their talents would have doubled them. There are ministers in New York who have been preaching for years, but who cannot be depended upon to give a course of lectures. They are dwarfed. They have not exercised their minds in the study of the word and in meeting opposition, so that they might become strong in God. Had they, like faithful soldiers of the cross of Christ, gone forth "without the camp," depending upon God and their own energies, rather than leaning

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so heavily upon their brethren, they would have obtained an experience, and would now be qualified to engage in the work wherever their help is most needed. If the ministers generally in New York had left the churches to labour for themselves, and had not stood in their way, both churches and ministers would now be further advanced in spirituality and in the knowledge of the truth.

Many of our brethren and sisters in New York have been backsliding upon health reform. There is but a small number of genuine health reformers in the state. Light and spiritual understanding have been given to the brethren in New York. But the truth that has reached the understanding, the light that has shone upon the soul, which has not been appreciated and cherished, will witness against them in the day of God. Truth has been given to save those who would believe and obey. Their condemnation is not because they did not have the light, but because they had the light and did not walk in it.

God has furnished man with abundant means for the gratification of natural appetite. He has spread before him, in the products of the earth, a bountiful variety of food that is palatable to the taste and nutritious to the system. Of these our benevolent heavenly Father says that we may "freely eat." We may enjoy the fruits, the vegetables, the grains, without doing violence to the laws of our being. These articles, prepared in the most simple and natural manner, will nourish the body, and preserve its natural vigour without the use of flesh meats. 

God created man a little lower than the angels and bestowed upon him attributes that will, if properly used, make him a blessing to the world and cause him to reflect the glory to the Giver. But although made in the image of God, man has, through intemperance, violated principle and God's law in his physical nature. Intemperance of any kind benumbs the perceptive organs and so weakens the brain-nerve power that eternal things are not appreciated, but placed upon a level with the common. The higher powers of the mind, designed for elevated purposes, are brought into slavery to the

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baser passions. If our physical habits are not right, our mental and moral powers cannot be strong; for great sympathy exists between the physical and the moral. The apostle Peter understood this and raised his voice of warning to his brethren: "Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul." 

There is but little moral power in the professed Christian world. Wrong habits have been indulged, and physical and moral laws have been disregarded, until the general standard of virtue and piety is exceedingly low. Habits which lower the standard of physical health enfeeble mental and moral strength. The indulgence of unnatural appetites and passions has a controlling influence upon the nerves of the brain. The animal organs are strengthened, while the moral are depressed. It is impossible for an intemperate man to be a Christian, for his higher powers are brought into slavery to the passions.

Those who have had the light upon the subjects of eating and dressing with simplicity in obedience to physical and moral laws, and who turn from the light which points out their duty, will shun duty in other things. If they blunt their consciences to avoid the cross which they will have to take up to be in harmony with natural law, they will, in order to shun reproach, violate the Ten Commandments. There is a decided unwillingness with some to endure the cross and despise the shame. Some will be laughed out of their principles. Conformity to the world is gaining ground among God's people, who profess to be pilgrims and strangers, waiting and watching for the Lord's appearing. There are many among professed Sabbathkeepers in New York who are more firmly wedded to worldly fashions and lusts than they are to healthy bodies, sound minds, or sanctified hearts.

God is testing and proving individuals in New York. He has permitted some to have a measure of prosperity, to develop what is in their hearts. Pride and love of the world have separated them from God. The principles of truth are virtually sacrificed, while they profess to love the truth. Christians

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should wake up and act. Their influence is telling upon, and moulding, the opinions and habits of others. They will have to bear the weighty responsibility of deciding by their influence the destiny of souls.

The Lord, by close and pointed truths for these last days, is cleaving out a people from the world and purifying them unto Himself. Pride and unhealthful fashions, the love of display, the love of approbation--all must be left with the world if we would be renewed in knowledge after the image of Him who created us. "For the grace of God that bringeth salvation hath appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ; who gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous of good works." 

The church in ----- need sifting. A thorough conversion is necessary before they can be in working order. Selfishness, pride, envy, malice, evil surmising, backbiting, gossiping, and tattling have been cherished among them, until the Spirit of God has but little to do with them. While some who profess to know God remain in their present state, their prayers are an abomination in His sight. They do not sustain their faith by their works, and it would have been better for some never to have professed the truth than to have dishonoured their profession as they have. While they profess to be servants of Christ, they are servants of the enemy of righteousness; and their works testify of them that they are not acquainted with God and that their hearts are not in obedience to the will of Christ. They make child's play of religion; they act like pettish children. 

The children of God, the world over, are one great brotherhood. Our Saviour has clearly defined the spirit and principles which should govern the actions of those who, by their consistent, holy lives, distinguish themselves from the world.

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Love for one another, and supreme love to their heavenly Father, should be exemplified in their conversation and works. The present condition of many of the children of God is like that of a family of ungrateful and quarrelsome children. 

There is danger of even ministers in New York being of that class who are ever learning and never able to come to the knowledge of the truth. They do not practice what they learn. They are hearers, but not doers. These ministers need an experience in the truth that will enable them to comprehend the elevated character of the work. 

We are living in a most solemn, important time of this earth's history. We are amid the perils of the last days. Important and fearful events are before us. How necessary that all who do fear God and love His law should humble themselves before Him, and be afflicted and mourn, and confess the sins that have separated God from His people. That which should excite the greatest alarm, is that we do not feel or understand our condition, our low estate, and that we are satisfied to remain as we are. We should flee to the word of God and to prayer, individually seeking the Lord earnestly, that we may find Him. We should make this our first business. 

The members of the church are responsible for the talents committed to their trust, and it is impossible for Christians to meet their responsibilities unless they occupy that elevated position that is in accordance with the sacred truths which they profess. The light that shines upon our pathway makes us responsible to let that light shine forth to others in such a manner that they will glorify God.

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church at ----- is largely composed of valuable material, but its members fail to reach the high standard which it is their privilege to attain. 

The working material in the church is found mostly in branches of three families which are connected by marriage. There is more talent in the church, and more material to make good workmen, than can be employed to advantage in that locality. The entire church are not growing in spirituality. They are not favourably situated to develop strength by calling into exercise the talents that God has given them. There is not room for all to work. One gets in the way of another. There is a lack of spiritual strength. If this church were less a family church each would feel individual responsibility. 

If the talent and influence of several of its members should be exercised in other churches, where they would be drawn out to help where help is really needed, they would be obtaining an experience of the highest value in spiritual things, and by thus bearing responsibilities and burdens in the work of God would be a blessing to others. While engaged in helping others, they would be following the example of Christ. He came not to be ministered unto, but to minister to others. He pleased not Himself. He made Himself of no reputation, but took upon Himself the form of a servant, and spent His life in doing good. He could have spent His days on earth in ease and plenty, and have appropriated to Himself the enjoyments of this life. But He lived not to enjoy, He lived to do good and to save others from suffering, and His example is for us to follow. 

If consecrated to God, Brethren I and J could bear greater responsibilities than they have borne. They have thought that they would be prompt to respond to any call that should be made for means, and that this was the principal burden that they had to bear in the cause of God. But God requires more of them than this. If they had trained their minds to a more critical study of the word of God, that they might have become labourers in His cause, and had worked for the salvation of sinners as earnestly as they have to obtain the things

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of this life, they would have developed strength and wisdom to engage in the work of God where labourers are greatly needed. 

These brethren, by remaining in a family community, are being dwarfed in mental and spiritual strength. It is not the best policy for children of one, two, or three families that are connected by marriage, to settle within a few miles of one another. The influence is not good on the parties. The business of one is the business of all. The perplexities and troubles which every family must experience more or less, and which, as far as possible, should be confined within the limits of the family circle, are extended to family connections, and have a bearing upon the religious meetings. There are matters which should not be known to a third person, however friendly and closely connected he may be. Individuals and families should bear them. But the close relationship of several families, brought into constant intercourse, has a tendency to break down the dignity which should be maintained in every family. In performing the delicate duty of reproving and admonishing, there will be danger of injuring feelings, unless it be done with the greatest tenderness and care. The best models of character are liable to errors and mistakes, and great care should be exercised that too much is not made of little things. 

Such family and church relationship as exists in ----- is very pleasant to the natural feelings; but it is not the best, all things considered, for the development of symmetrical Christian characters. The close relationship and the familiar associations with one another, while united in church capacity, render the influence feeble. That dignity, that high regard, confidence, and love that make a prosperous church is not preserved. All parties would be much happier to be separated and to visit occasionally, and their influence upon one another would be tenfold greater. 

United as these families are by marriage, and mingling as they do in one another's society, each is awake to the faults and errors of the others, and feels in duty bound to correct them; and because these relatives are really dear to one

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another, they are grieved over little things that they would not notice in those not so closely connected. Keen sufferings of mind are endured, because feelings will arise with some that they have not been treated impartially and with all that consideration which they deserved. Petty jealousies sometimes arise, and molehills become mountains. These little misunderstandings and petty variances cause more severe suffering of mind than do trials that come from other sources. 

These things make these truly conscientious, noble-minded men and women feeble to endure, and they are not developing the character they might were they differently situated. They are dwarfed in mental and spiritual growth, which threatens to destroy their usefulness. Their labours and interests are confined mostly to themselves. Their influence is narrowed down when it should be widening and becoming more general, that they may, by being placed in a variety of circumstances, bring into exercise the powers which God has given them, in such a manner as shall contribute most to His glory. All the faculties of the mind are capable of high improvement. The energies of the soul need to be aroused and brought into action for the glory of God.

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The brethren in ----- have been willing to give of their means for the various enterprises, but they have withheld themselves. They have not said: Here am I, Lord; send me. It is not the strength of human instruments, but the power and wisdom of Him who employs them and works with them that makes men successful in doing the work that is necessary to be done. By offering our goods to the Possessor of heaven and earth while we withhold ourselves, we cannot meet His approbation nor secure His blessing. There must be in the hearts of the brethren and sisters in ----- a principle to lay all, even themselves, upon the altar of God. 

Men are needed in Battle Creek who can and will take burdens and bear responsibilities. The call has been given time and again, but hardly a response has been made. Some would have answered the call if their worldly interests would have been advanced by so doing. But as there was no prospect of increasing their means by coming to Battle Creek, they could see no duty to come. "To obey is better than sacrifice." And without obedience and unselfish love, the richest offerings are too meagre to be presented to the Possessor of all things. 

God calls upon the brethren and sisters in ----- to arise and come up to the help of the Lord, to the help of the Lord against the mighty. The reason why there is so little strength among those who profess the truth is that they do not exercise the ability that God has given them. Very many have wrapped their talent in a napkin and hid it in the earth. It is by using the talents that they increase. God will test and prove His people. 

Brother and Sister I have been faithful burden bearers in the cause of God, and now their children should not stand back and let the burdens rest so heavily upon them. It is time that the powers of the less-worn minds of the children should be exercised and they work more especially in the Master's vineyard. 

Some of the brethren and sisters in New York have felt anxious that Brother and Sister K, especially Sister K, should be encouraged to labour among the churches. But this is the

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wrong place for them to prove themselves. If God has indeed laid upon them the burden of labour, it is not for the churches; for these are generally in advance of them. There is a world before Brother and Sister K, a world lying in wickedness. Their field is a large one. They have plenty of room to try their gifts and test their calling without entering into other men's labours and building upon a foundation that they have not laid. Brother and Sister K have been very slow to obtain an experience in self-denial. They have been slow to adopt the health reform in all its branches. The churches are in advance of them in the denial of appetite. Therefore they cannot be a benefit to the churches in this direction, but rather a hindrance. 

Brother K has not been a blessing to the church in -----, but a great burden. He has stood directly in the way of their advancement. He has not been in a condition to help when and where they needed help the most. He has not correctly represented our faith; his conversation and life have not been unto holiness. He has been far behind, and has not been ready or willing to discern the leadings of God's providence. He has stood in the way of sinners; he has not been in such a position that his influence would recommend our faith to unbelievers. 

His example has been a hindrance to the church and to his unbelieving neighbours. If Brother K had been wholly consecrated to God, his works would have been fruitful, productive of much good. But that which more especially distinguishes God's people from the popular religious bodies is not their profession alone, but their exemplary characters and their principles of unselfish love. The powerful, purifying influence of the Spirit of God upon the heart, carried out in words and works, separates them from the world and designates them as God's peculiar people. The character and disposition of Christ's followers will be like their Master's. He is the pattern, the holy and perfect example given for Christians to imitate. His true followers will love their brethren and be in harmony with them. They will love their neighbours as Christ has given

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them example and will make any sacrifice if they can by so doing persuade souls to leave their sins and be converted to the truth. 

The truth, deeply rooted in the hearts of believers, will spring up and bear fruit unto righteousness. Their words and works are the channels through which the pure principles of truth and holiness are conveyed to the world. Especial blessings and privileges are for those who love the truth and walk according to the light they have received. If they neglect to do this, their light will become darkness. When the people of God become self-sufficient, the Lord leaves them to their own wisdom. Mercy and truth are promised to the humble in heart, the obedient and faithful. 

Brother K has stood in the way of his children. If he had been consecrated to God, having his heart in the work, and living out the truth he professed, he would have felt the importance of commanding his household after him, as did faithful Abraham. 

The lack of harmony and love between the two brothers K is a reproach to the cause of God. Both are at fault. Both have a work to do in subduing self and cultivating the Christian graces. God is dishonoured by the dissensions, and I do not go too far when I say hatred, that exist between these two natural brothers. Brother A K is greatly at fault. He has cherished feelings that have not been in accordance with the will of God. He knows the peculiarities of his brother, B K, that he has a fretful, unhappy temperament. Frequently he cannot see good when it lies directly in his path. He sees only evil and becomes discouraged very easily. Satan magnifies a molehill into a mountain before him. All things considered, Brother B K has in many things pursued a less censurable course than his brother, because it has been less injurious to the cause of present truth. 

These natural brothers must be fully reconciled to each other before they can lift the reproach from the cause of God that their disunion has caused. "In this the children of God

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are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, neither he that loveth not his brother." "He that saith he is in the light, and hateth his brother, is in darkness even until now." Those who labour for God should be clean vessels, sanctified to the Master's use. "Be ye clean, that bear the vessels of the Lord." "If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? And this commandment have we from Him, That he who loveth God love his brother also." 

The ambassadors of Christ have a responsible and sacred work before them. They are savours of life unto life, or of death unto death. Their influence decides the destiny of souls for whom Christ died. Brother and Sister K both lack experience. Their lives have not been unto holiness. They have not had a deep and thorough knowledge of the divine will. They have not been steadily advancing onward and upward in the divine life, so that their experience could be of value to the church. Their course has burdened the church not a little. 

Sister K's past life has not been of such a character that her experience could be a blessing to others. She has not lived up to her convictions of duty. Her conscience has been violated too many times. She has been a pleasure seeker and has given her life to vanity, frivolity, and fashion, in face of the light of truth which has shone upon her pathway. She knew the way, but neglected to walk in it. The Lord gave Sister K a testimony of warning and reproof. She believed the testimony and separated herself from that class who were lovers of pleasure more than lovers of God. Then, as she viewed her past life, so full of neglects and wrongs, she gave up to unbelief and stolid gloom. Despair spread its dark wings over her. Her marriage to Brother K changed the order of things somewhat, but at times since she has been very gloomy and desponding. 

Sister K has a good knowledge of the prophecies and can trace them and speak upon them very readily. Some of the brethren and sisters have been anxious to urge Brother and

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Sister K to go out as active labourers. But there is danger of their working from a wrong standpoint. Sister K's educational advantages have been superior to those of many by whom she is surrounded. As she has laboured publicly, she has depended upon her own strength more than upon the Spirit of God. She has had a spirit of lofty independence and has thought that she was qualified to teach rather than be taught. With her lack of experience in spiritual things she is unprepared to labour among the churches. She has not the discernment and spiritual strength necessary to build them up. If she and her husband engage in this work at all, they should commence by exerting a good influence in the church at -----. Their labour should be bestowed where the work most needs to be done. 

There is work to be done in new fields. Sinners who never have heard the warning message need to be warned. Here Brother and Sister K have ample room to work and prove their calling. No one should hinder them in their efforts in new fields. There are sinners to save in every direction. But some ministers are inclined to go over and over the same ground among the churches, when their labours cannot help them, and their time is wasted.

We wish that all the Lord's servants were labourers. The work of warning souls should not be confined to ministers alone, but brethren who have the truth in their hearts, and who have exerted a good influence at home, should feel that a responsibility rests upon them to devote a part of their time to going out among their neighbours and into adjoining towns to be missionaries for God. They should carry our publications and engage in conversation and, in the spirit of Christ, pray with and for those whom they visit. This is the work that will arouse a spirit of investigation and reformation. 

For years the Lord has been calling the attention of His people to health reform. This is one of the great branches of the work of preparation for the coming of the Son of man. John the Baptist went forth in the spirit and power of Elijah

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to prepare the way of the Lord and to turn the people to the wisdom of the just. He was a representative of those living in these last days to whom God has entrusted sacred truths to present before the people to prepare the way for the second appearing of Christ. John was a reformer. The angel Gabriel, direct from heaven, gave a discourse upon health reform to the father and mother of John. He said that he should not drink wine or strong drink, and that he should be filled with the Holy Ghost from his birth. 

John separated himself from friends and from the luxuries of life. The simplicity of his dress, a garment woven of camel's hair, was a standing rebuke to the extravagance and display of the Jewish priests, and of the people generally. His diet, purely vegetable, of locusts and wild honey, was a rebuke to the indulgence of appetite and the gluttony that everywhere prevailed. The prophet Malachi declares: "Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: and he shall turn the heart of the fathers to the children, and the heart of the children to their fathers." Here the prophet describes the character of the work. Those who are to prepare the way for the second coming of Christ are represented by faithful Elijah, as John came in the spirit of Elijah to prepare the way for Christ's first advent. The great subject of reform is to be agitated, and the public mind is to be stirred. Temperance in all things is to be connected with the message, to turn the people of God from their idolatry, their gluttony, and their extravagance in dress and other things.

The self-denial, humility, and temperance required of the righteous, whom God especially leads and blesses, is to be presented to the people in contrast to the extravagant, health-destroying habits of those who live in this degenerate age. God has shown that health reform is as closely connected with the third angel's message as the hand is with the body. There is nowhere to be found so great a cause of physical and moral degeneracy as a neglect of this important subject. Those who indulge appetite and passion, and close their eyes to the light for fear they will see sinful indulgences which they are

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unwilling to forsake, are guilty before God. Whoever turns from the light in one instance hardens his heart to disregard the light upon other matters. Whoever violates moral obligations in the matter of eating and dressing prepares the way to violate the claims of God in regard to eternal interests. Our bodies are not our own. God has claims upon us to take care of the habitation. He has given us, that we may present our bodies to Him a living sacrifice, holy and acceptable. Our bodies belong to Him who made them, and we are in duty bound to become intelligent in regard to the best means of preserving them from decay. If we enfeeble the body by self-gratification, by indulging the appetite, and by dressing in accordance with health-destroying fashions, in order to be in harmony with the world, we become enemies of God. 

Brother and Sister K have not appreciated the light upon health reform. They have not seen a place for it in connection with the third message. Providence has been leading the people of God out from the extravagant habits of the world, away from the indulgence of appetite and passion, to take their stand upon the platform of self-denial and temperance in all things. The people whom God is leading will be peculiar. They will not be like the world. But if they follow the leadings of God they will accomplish His purposes, and will yield their will to His will. Christ will dwell in the heart. The temple of God will be holy. Your body, says the apostle, is the temple of the Holy Ghost. God does not require His children to deny themselves to the injury of physical strength. He requires them to obey natural law, to preserve physical health. Nature's path is the road He marks out, and it is broad enough for any Christian. God has, with a lavish hand, provided us with rich and varied bounties for our sustenance and enjoyment. But in order for us to enjoy the natural appetite, which will preserve health and prolong life, He restricts the appetite. He says: Beware; restrain, deny, unnatural appetite. If we create a perverted appetite, we violate the laws of our being and assume the responsibility of abusing our bodies and of bringing disease upon ourselves.

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The spirit and power of Elijah have been stirring hearts to reform and directing them to the wisdom of the just. Brother and Sister K have not been converted to the health reform, notwithstanding the amount of evidence that God has given upon the subject. Self-denial is essential to genuine religion. Those who have not learned to deny themselves are destitute of vital, practical godliness. We cannot expect anything else than that the claims of religion will come in contact with the natural affections and worldly interests. There is work for everyone in the vineyard of the Lord. None should be idle. Angels of God are all astir, ascending to heaven and descending to earth again with messages of mercy and warning. These heavenly messengers are moving upon minds and hearts. There are men and women everywhere whose hearts are susceptible of being inspired with the truth. If those who have a knowledge of the truth would now work in unison with the Spirit of God, we would see a great work accomplished. 

New fields are open in which all can test their calling by experimental effort in bringing souls out from darkness and error, and establishing them upon the platform of eternal truth. If Brother and Sister K feel that God has called them to engage in His work, they have enough to do to call sinners to repentance; but in order for God to work in and through them, they need a thorough conversion. The work of fitting a people in these last days for the coming of Christ, is a most sacred, solemn work, and calls for devoted, unselfish labourers. Those who have humility, faith, energy, perseverance, and decision will find plenty to do in their Master's vineyard. There are responsible duties to be performed, which require earnestness and the exertion of all their energies. It is willing service that God accepts. If the truth we profess is of such infinite importance as to decide the destiny of souls, how careful should we be in its presentation. 

"The path of the just is as the shining light, that shineth more and more unto the perfect day." Brother and Sister K, had you walked in the light as it shone upon your pathway,

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had you been drawing nearer to God, steadfastly believing the truth and walking humbly before God in the light He has given, you would now have an experience that would be of inestimable value. Had you improved the talents lent you of God, you would have shone as lights in the world. But light becomes darkness to all those who will not walk in it. In order to be accepted and blessed of God as our fathers were, we must, like them, be faithful. We must improve our light as the ancient, faithful prophets improved theirs. God requires of us according to the grace that He has bestowed upon us, and He will not accept less than He claims. All His righteous demands must be fully met. In order for us to discharge our responsibilities, we must stand on that elevated ground which the order and advancement of holy, sacred truth has prepared for us.

Brother L fails to realize the sanctifying influence of the truth of God upon the heart. He is not as patient, humble, and forbearing as he should be. He is easily stirred; self arises, and he says and does many things without due reflection. He does not at all times exert a saving influence. If he were imbued with the Spirit of Christ, he could with one hand take hold of the Mighty One, while with the hand of faith and love he would reach the poor sinner. Brother L needs the powerful influence of divine love; for this will renew and refine the heart, sanctify the life, and elevate and ennoble the entire man. Then his words and works will savour of heaven rather than of his own spirit. 

If the words of eternal life are sown in the heart, fruit will be produced unto righteousness and peace. A spirit of self-sufficiency and self-importance must be overcome by you, my dear brother. You should cultivate a spirit that is willing to be instructed and counselled. Whatever others may say or do, you should say: What is that to me? Christ has bidden me follow Him. You should cultivate a spirit of meekness. You need an experience in genuine godliness, and unless you have this, you cannot engage in the work of God understandingly.

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Your spirit must soften and be subdued by being brought into obedience to the will of Christ. You should at all times maintain the lowly dignity of a follower of Jesus. Our deportment, our words and actions, preach to others. We are living epistles, known and read of all men. 

You should be careful not to preach the truth from strife or contention, for if you do you will most assuredly turn the battle against yourself and be found advancing the cause of the enemy rather than the truth of God. Every time that you engage in a contest it should be from a sense of duty. If you make God your strength and subdue yourself, and let the truth bear away the victory, the devices of Satan and his fiery darts will fall upon himself, and you will be strengthened, kept from error, and guarded from every false way. You need to cultivate caution and not rush on in your own strength. The work is important and sacred, and you need great wisdom. You should counsel with your brethren who have had experience in the work. But, above everything else, you should obtain a thorough knowledge of your own weakness and dangers, and should strengthen the weak points in your character, that you may not make shipwreck of faith. 

We are living amid the perils of the last days, and if we have a spirit of self-sufficiency and independence we shall be exposed to the wiles of Satan and be overcome. Self-importance must be put away from you, and you be hid in God, depending alone upon Him for strength. The churches do not need your labour. If you are consecrated to God, you can labour in new fields, and God will work with you. Purity of heart and life God will accept. Anything short of this, He will not regard. We must suffer with Christ if we would reign with Him.

Brother M could have accomplished good if he had, years ago, given all for Christ. He has not been sanctified through the truth; his heart has not been right with God. He has hid his talent in the earth. What will he who has put his talents to a wrong use say when the Master shall require him to give

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account of his stewardship? Brother M has not been an honour to the cause of God. It is dangerous to contend with the providence of God and to be dissatisfied with almost everything, as though there had been a special arrangement of circumstances to tempt and destroy. The work of pruning and purifying to fit us for heaven is a great work and will cost us much suffering and trial, because our wills are not subjected to the will of Christ. We must go through the furnace till the fires have consumed the dross and we are purified and reflect the divine image. Those who follow their inclinations and are governed by appearances are not good judges of what God is doing. They are filled with discontent. They see failure where there is indeed triumph, a great loss where there is gain; and, like Jacob, they are ready to exclaim, "All these things are against me," when the very things whereof they complain are all working together for their good. 

No cross, no crown. How can one be strong in the Lord without trials? To have strength we must have exercise. To have strong faith, we must be placed in circumstances where our faith will be exercised. The apostle Paul, just before his martyrdom, exhorted Timothy: "Be thou partaker of the afflictions of the gospel according to the power of God." It is through much tribulation that we are to enter the kingdom of God. Our Saviour was tried in every possible way, and yet He triumphed in God continually. It is our privilege to be strong in the strength of God under all circumstances and to glory in the cross of Christ.

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You have a special routine to go through and you will not be turned aside from it. You have your ideas, which you carry out, when frequently they are not in harmony with physical law, but simply with your judgement.

You have a strong mind and set will, and you think you understand your own case better than others can, because you trace your feelings. You are guided by your feelings and are governed by your experience. You have tried this and that plan to your entire satisfaction, and have decided that your judgement was the best to follow in your own case. But what has been your standard? Answer: Your feelings. Now, my sister, what have your feelings to do with the real facts in the case? But very little. Feelings are a poor criterion, especially when under the control of a strong imagination and firm will. You have a very determined mind, and your course is mapped out before you; but you do not view your case from a correct standpoint. Your judgement is not safe to be relied upon when it relates to your own case. 

I was shown that you had made some improvement, but not as much, as fast, or as thorough, as you might, because you take your case into your own hands. For this reason, and that you might feel it your duty to be guided by the judgement of the more experienced, I wished you to come to the Health Institute. The physicians of the Health Institute understand disease, its causes and proper treatment, better than you can; and if you will yield your set ideas willingly, and abide by their judgement, there is hope of your recovery. But if you refuse to do this, I see no hope of your becoming what you might be with proper treatment. 

As I have before stated, you, my sister, rely upon experience. Your experience decides you to pursue a certain course. But that which many term experience is not experience at all; it is simply habit, or mere indulgence, blindly and frequently ignorantly followed, with a firm, set determination, and without intelligent thought or inquiry relative to the laws at work in the accomplishment of the result.

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Real experience is a variety of careful experiments made with the mind freed from prejudice and uncontrolled by previously established opinions and habits. The results are marked with careful solicitude and an anxious desire to learn, to improve, and to reform on every habit that is not in harmony with physical and moral laws. The idea of others' gainsaying what you have learned by experience seems to you to be folly and even cruelty itself. But there are more errors received and firmly retained from false ideas of experience than from any other cause, for the reason that what is generally termed experience is not experience at all; because there has never been a fair trial by actual experiment and thorough investigation, with a knowledge of the principle involved in the action. 

Your experience was shown to me as not reliable, because opposed to natural law. It is in conflict with the unchangeable principles of nature. Superstition, my dear sister, arising from a diseased imagination, arrays you in conflict with science and principle. Which shall be yielded? Your strong prejudices and very set ideas in regard to what course is best to be pursued relative to yourself have long held you from good. I have understood your case for years, but have felt incompetent to present the matter in so clear a manner that you could see and comprehend it, and put to a practical use the light given you. 

There are many invalids today who will ever remain so because they cannot be convinced that their experience is not reliable. The brain is the capital of the body, the seat of all the nervous forces and of mental action. The nerves proceeding from the brain control the body. By the brain nerves, mental impressions are conveyed to all the nerves of the body as by telegraph wires; and they control the vital action of every part of the system. All the organs of motion are governed by the communications they receive from the brain. 

If your mind is impressed and fixed that a bath will injure you, the mental impression is communicated to all the nerves of the body. The nerves control the circulation of the blood;

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therefore the blood is, through the impression of the mind, confined to the blood vessels, and the good effects of the bath are lost. All this is because the blood is prevented by the mind and will from flowing readily, and from coming to the surface to stimulate, arouse, and promote the circulation. For instance, you are impressed that if you bathe you will become chilly. The brain sends this intelligence to the nerves of the body, and the blood vessels, held in obedience to your will, cannot perform their office and cause a reaction after the bath. There is no reason in science or philosophy why an occasional bath, taken with studious care, should do you anything but real good. Especially is this the case where there is but little exercise to keep the muscles in action and to aid the circulation of the blood through the system. Bathing frees the skin from the accumulation of impurities which are constantly collecting, and keeps the skin moist and supple, thereby increasing and equalizing the circulation. 

Persons in health should on no account neglect bathing. They should by all means bathe as often as twice a week. Those who are not in health have impurities of the blood, and the skin is not in a healthy condition. The multitude of pores, or little mouths, through which the body breathes become clogged and filled with waste matter. The skin needs to be carefully and thoroughly cleansed, that the pores may do their work in freeing the body from impurities; therefore feeble persons who are diseased surely need the advantages and blessings of bathing as often as twice a week, and frequently even more than this is positively necessary. Whether a person is sick or well, respiration is more free and easy if bathing is practised. By it the muscles become more flexible, the mind and body are alike invigorated, the intellect is made brighter, and every faculty becomes livelier. The bath is a soother of the nerves. It promotes general perspiration, quickens the circulation, overcomes obstructions in the system, and acts beneficially on the kidneys and urinary organs. Bathing helps the bowels, stomach, and liver, giving energy and new life to each. It also

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promotes digestion, and instead of the system's being weakened it is strengthened. Instead of increasing the liability to cold, a bath, properly taken, fortifies against cold because the circulation is improved and the uterine organs, which are more or less congested, are relieved; for the blood is brought to the surface, and a more easy and regular flow of the blood through all the blood vessels is obtained. 

Experience is said to be the best teacher. Genuine experience is indeed superior to book knowledge. But habits and customs gird men and women as with iron bands, and they are generally justified by experience, according to the common understanding of the term. Very many have abused precious experience. They have clung to their injurious habits, which are decidedly enfeebling to physical, mental, and moral health; and when you seek to instruct them, they sanction their course by referring to their experience. But true experience is in harmony with natural law and science. 

Here is where we have met the greatest difficulties in religious matters. The plainest facts may be presented, the clearest truths, sustained by the word of God, may be brought before the mind; but the ear and heart are closed, and the all-convincing argument is: "my experience." Some will say: "The Lord has blessed me in believing and doing as I have; therefore I cannot be in error." "My experience" is clung to, and the most elevating, sanctifying truths of the Bible are rejected for what they are pleased to style experience. Many of the grossest habits are cherished under the plea of experience. Many fail to reach that physical, intellectual, and moral improvement which it is their privilege and duty to attain, because they will contend for the reliability and safety of their experience, although that misjudged experience is opposed to the plainest revealed facts. Men and women whose wrong habits have destroyed their constitution and health will be found recommending their experience as safe for others to follow, when it is this very experience that has robbed them of vitality and health. Many examples might be given to show

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how men and women have been deceived by relying upon their experience. 

The Lord made man upright in the beginning. He was created with a perfectly balanced mind, the size and strength of all its organs being perfectly developed. Adam was a perfect type of man. Every quality of mind was well proportioned, each having a distinctive office, and yet all dependent one upon another for the full and proper use of any one of them. Adam and Eve were permitted to eat of all the trees in the garden, save one. The Lord said to the holy pair: In the day that ye eat of the tree of knowledge of good and evil, ye shall surely die. Eve was beguiled by the serpent to believe that God would not do as He said He would. "Ye shall not surely die," said the serpent. Eve ate and imagined that she felt the sensations of a new and more exalted life. She bore the fruit to her husband, and that which had an overpowering influence upon him was her experience. The serpent had said that she should not die, and she felt no ill effects from the fruit, nothing which could be interpreted to mean death, but, just as the serpent had said, a pleasurable sensation which she imagined was as the angels felt. Her experience stood arrayed against the positive command of Jehovah, and Adam permitted himself to be seduced by the experience of his wife. Thus it is with the religious world generally. God's express commands are transgressed, and because "sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil."

In the face of the most positive commands of God, men and women will follow their own inclinations and then dare to pray over the matter, to prevail upon God to consent to allow them to go contrary to His expressed will. The Lord is not pleased with such prayers. Satan comes to the side of such persons, as he did to Eve in Eden, and impresses them, and they have an exercise of mind, and this they relate as a most wonderful experience which the Lord has given them. A true experience will be in perfect harmony with natural and

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divine law. False experience will array itself against science and the principles of Jehovah. The religious world is covered with a pall of moral darkness. Superstition and bigotry control the minds of men and women, and blind their judgement so that they do not discern their duty to their fellow men and their duty to yield unquestioned obedience to the will of God. 

Balaam inquired of God if he might curse Israel, because in so doing he had the promise of great reward. And God said, "Thou shalt not go;" but he was urged by the messengers, and greater inducements were presented. Balaam had been shown the will of the Lord in this matter, but he was so eager for the reward that he ventured to ask God the second time. The Lord permitted Balaam to go. Then he had a wonderful experience, but who would wish to be guided by such an experience? There are those who would understand their duty clearly if it were in harmony with their natural inclinations. Circumstances and reason may clearly indicate their duty; but when against their natural inclination, these evidences are frequently set aside. Then these persons will presume to go to God to learn their duty. But God will not be trifled with. He will permit such persons to follow the desires of their own hearts. Psalm 81:11, 12: "But My people would not hearken to My voice." "So I gave them up unto their own hearts' lust: and they walked in their own counsels." 

Those who desire to follow a course which pleases their fancy are in danger of being left to follow their own inclinations, supposing them to be the leadings of God's Spirit. The duty of some is indicated sufficiently clear by circumstances and facts; but, through the solicitations of friends, in harmony with their own inclinations, they swerve from the path of duty and pass over the clear evidences in the case; then, with apparent conscientiousness, they pray long and earnestly for light. They have earnest feeling in the matter, and they interpret this to be the Spirit of God. But they are deceived. This course grieves the Spirit of God. They had light and in the very reason of things should have understood their duty; but

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a few pleasing inducements balance their minds in the wrong direction, and they urge these before the Lord and press their case, and the Lord allows them to have their own way. They have so strong an inclination to follow their own course that He permits them to do so and to suffer the results. These imagine that they have a wonderful experience. 

My dear sister, firmness is a strong and controlling influence in your mind. You have acquired strength to stand up and brace against opposition, and carry through difficult and perplexing enterprises. You do not love contention. You are highly sensitive and feel deeply. You are strictly conscientious, and your judgement must be convinced before you will yield to the opinions of others. Had your physical health been unimpaired, you would have made an eminently useful woman. You have long been diseased, and this has affected your imagination so that your thoughts have been concentrated upon yourself, and the imagination has affected the body. Your habits have not been good in many respects. Your food has not been of the right quantity or quality. You have eaten too largely and of a poor quality of food which could not be converted into good blood. You have educated the stomach to this kind of diet. This, your judgement has taught you, was the best, because you realised the least disturbance from it. But this was not a correct experience. Your stomach was not receiving that vigour that it should from your food. Taken in a liquid state your food would not give healthful vigour or tone to the system. But when you change this habit, and eat more solids and less liquids, your stomach will feel disturbed. Notwithstanding this you should not yield the point; you should educate your stomach to bear a more solid diet. You have worn too great an amount of clothing and have debilitated the skin by so doing. You have not given your body a chance to breathe. The pores of the skin, or little mouths through which the body breathes, have become closed, and the system has been filled with impurities.

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Your habit of riding out in the open air and sunshine has been very beneficial. Your life out of doors has sustained you so that you have the measure of physical strength that you now enjoy. But you have neglected other exercise which was even more essential than this. You have depended upon your carriage to go even a short distance. You have thought that if you walked even a little way it would injure you, and you have felt weary in doing so. But in this your experience is not reliable. 

The same power of motion which you exercise in getting in and out of a carriage, and in going up and down stairs, could just as well be exercised in walking and in performing the ordinary and necessary duties of life. You have been very helpless in regard to domestic duties. You have not felt that you could have the care of your husband's clothes or of his food. Now, my sister, this inability exists more in your imagination than in your inability to perform. You think it will weary and tax you to do this and that; and it does. But you have strength that if put to a practical and economical use would accomplish much good and make you far more useful and happy. You have so great a dread of becoming helpless that you do not exercise the strength with which the Lord has blessed you. In many things you have helped your husband. At the same time you have taxed his patience and strength. When he has thought that you could change some of your habits and improve, you have felt that he did not understand your case. Your friends have felt that you might be more useful in your home and not so helpless. This has grieved you. You thought they did not understand. Some have unwisely pressed their opinion of your case upon you, and this, too, has grieved you. You have felt that God, in answer to prayer, would help you, and you have many times been helped in this way. But you have not gained that physical strength which it was your privilege to enjoy, because you have not performed your part. You have not worked in full union with the Spirit of God.

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The Lord has given you a work to do which He does not propose to do for you. You should move out from principle, in harmony with natural law, irrespective of feeling. You should begin to act upon the light that God has given you. You may not be able to do this all at once, but you can do much by moving out gradually in faith, believing that God will be your helper, that He will strengthen you. You could exercise in walking and in performing duties requiring light labour in your family, and not be so dependent upon others. The consciousness that you can do will give you increased strength. If your hands were more employed and your brain less exercised in planning for others, your physical and mental strength would increase. Your brain is not idle, but there is not corresponding labour on the part of the other organs of the body. Exercise, to be of decided advantage to you, should be systematized and brought to bear upon the debilitated organs that they may become strengthened by use. The movement cure is a great advantage to a class of patients who are too feeble to exercise. But for all who are sick to rely upon it, making it their dependence, while they neglect to exercise their muscles themselves, is a great mistake. 

Thousands are sick and dying around us who might get well and live if they would; but their imagination holds them. They fear that they will be made worse if they labour or exercise, when this is just the change they need to make them well. Without this they never can improve. They should exercise the power of the will, rise above their aches and debility, engage in useful employment, and forget that they have aching backs, sides, lungs, and heads. Neglecting to exercise the entire body, or a portion of it, will bring on morbid conditions. Inaction of any of the organs of the body will be followed by a decrease in size and strength of the muscles, and will cause the blood to flow sluggishly through the blood vessels. 

If there are duties to be done in your domestic life, you do not think it possible that you could do them, but you depend upon others. Sometimes it is exceedingly inconvenient for

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you to obtain the help you need. You frequently expend double the strength required to perform the task, in planning and searching for someone to do the work for you. If you would only bring your mind to do these little acts and family duties yourself, you would be blessed and strengthened in it, and your influence in the cause of God would be far greater. God made Adam and Eve in Paradise, and surrounded them with everything that was useful and lovely. He planted for them a beautiful garden. No herb nor flower nor tree was wanting which might be for use or ornament. The Creator of man knew that the workmanship of His hands could not be happy without employment. Paradise delighted their souls, but this was not enough; they must have labour to call into exercise the wonderful organs of the body. The Lord had made the organs for use. Had happiness consisted in doing nothing, man, in his state of holy innocence, would have been left unemployed. But He who formed man knew what would be for his best happiness, and He no sooner made him than He gave him his appointed work. In order to be happy, he must labour. 

God has given us all something to do. In the discharge of the various duties which we are to perform, which lie in our pathway, our lives will be made useful, and we shall be blessed. Not only will the organs of the body be strengthened by exercise, but the mind also will acquire strength and knowledge through the action of those organs. The exercise of one muscle, while others are left with nothing to do, will not strengthen the inactive ones any more than the continual exercise of one of the organs of the mind will develop and strengthen the organs not brought into use. Each faculty of the mind and each muscle has its distinctive office, and all require to be exercised in order to become properly developed and retain healthful vigour. Each organ and muscle has its work to do in the living organism. Every wheel in the machinery must be a living, active, working wheel. Nature's fine and wonderful works need to be kept in active motion in order to accomplish the

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object for which they were designed. Each faculty has a bearing upon the others, and all need to be exercised in order to be properly developed. If one muscle of the body is exercised more than another, the one used will become much the larger, and will destroy the harmony and beauty of the development of the system. A variety of exercise will call into use all the muscles of the body. 

Those who are feeble and indolent should not yield to their inclination to be inactive, thus depriving themselves of air and sunlight, but should practice exercising out of doors in walking or working in the garden. They will become very much fatigued, but this will not injure them. You, my sister, will experience weariness, yet it will not hurt you; your rest will be sweeter after it. Inaction weakens the organs that are not exercised. And when these organs are used, pain and weariness are experienced, because the muscles have become feeble. It is not good policy to give up the use of certain muscles because pain is felt when they are exercised. The pain is frequently caused by the effort of nature to give life and vigour to those parts that have become partially lifeless through inaction. The motion of these long-disused muscles will cause pain, because nature is awakening them to life. 

Walking, in all cases where it is possible, is the best remedy for diseased bodies, because in this exercise all the organs of the body are brought into use. Many who depend upon the movement cure could accomplish more for themselves by muscular exercise than the movements can do for them. In some cases want of exercise causes the bowels and muscles to become enfeebled and shrunken, and these organs that have enfeebled for want of use will be strengthened by exercise. There is no exercise that can take the place of walking. By it the circulation of the blood is greatly improved. 

The active use of the limbs will be of the greatest advantage to you, Sister N. You have had many notions, and have been very sanguine, which has been to your injury. While you fear to trust yourself in the hands of the physicians, and think that

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you understand your case better than they do, you cannot be benefited, but only harmed, by their treatment of your case. Unless physicians can obtain the confidence of their patients, they can never help them. If you prescribe for yourself, and think you know what treatment you should have, better than the physicians do, you cannot be benefited. You must yield your will and ideas, and not rein yourself up to resist their judgement and advice in your case. 

May the Lord help you, my sister, to have not only faith but corresponding works.

You could have made your father's home more happy had you studied your inclination less and the happiness of others more. When engaged in the common, ordinary duties of life you fail to put your heart into your labour. Your mind is reaching forward and beyond to a work more agreeable, higher, or more honourable. Somebody must do these very things that you take no pleasure in and even dislike. These plain, simple duties, if done with willingness and faithfulness, will give you an education which it is necessary for you to obtain in order to have a love for household duties. Here is an experience that is highly essential for you to gain, but you do not love it. You murmur at your lot, thus making those around you unhappy and meeting with a great loss yourself. You may never be called to do a work which will bring you before the public. But

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all the work we do that is necessary to be done, be it washing dishes, setting tables, waiting upon the sick, cooking, or washing, is of moral importance; and until you can cheerfully and happily take up these duties you are not fitted for greater and higher duties. The humble tasks before us are to be taken up by someone; and those who do them should feel that they are doing a necessary and honourable work, and that in their mission, humble though it may be, they are doing the work of God just as surely as was Gabriel when sent to the prophets. All are working in their order in their respective spheres. Woman in her home, doing the simple duties of life that must be done, can and should exhibit faithfulness, obedience, and love as sincere as angels in their sphere. Conformity to the will of God makes any work honourable that must be done.

What you need is love and affection. Your character needs to be moulded. Your worrying must be laid aside, and in place of this you must cherish gentleness and love. Deny self. We were not created angels, but lower than the angels; yet our work is important. We are not in heaven, but upon the earth. When we are in heaven, then we shall be qualified to do the lofty and elevating work of heaven. It is here in this world that we must be tested and proved. We should be armed for conflict and for duty. 

The highest duty that devolves upon youth is in their own homes, blessing father and mother, brothers and sisters, by affection and true interest. Here they can show self-denial and self-forgetfulness in caring and doing for others. Never will woman be degraded by this work. It is the most sacred, elevated office that she can fill. What an influence a sister may have over brothers! If she is right she may determine the character of her brothers. Her prayers, her gentleness, and her affection may do much in a household. My sister, these noble qualities can never be communicated to other minds unless they first exist in your own. That contentment of mind, that affection, gentleness, and sunniness of temper which will reach every heart, will reflect upon you what your heart gives

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forth to others. If Christ does not reign in the heart, there will be discontent and moral deformity. Selfishness will require of others that which we are unwilling to give them. If Christ is not in the heart, the character will be unlovely.

It is not a great work and great battles alone which try the soul and demand courage. Everyday life brings its perplexities, trials, and discouragements. It is the humble work which frequently draws upon the patience and the fortitude. Self-reliance and resolution will be necessary to meet and conquer all difficulties. Secure the Lord to stand with you, in every place to be your consolation and comfort. A meek and quiet spirit you much need, and without it you cannot have happiness. May God help you, my sister, to seek meekness and righteousness. It is the Spirit of God that you need. If you are willing to be anything or nothing. God will help and strengthen and bless you. But if you neglect the little duties you will never be entrusted with greater.

Your example has not been good. You have not come to the point to obey the words of Christ: "If any man will come after Me, let him deny himself, and take up his cross, and follow Me." Here are lessons that you have not learned. The denial of self has not been a part of your education. You have neglected to study the words of life. "Search the Scriptures," said the heavenly Teacher. He knew that this was necessary for all in order for them to become Christ's true followers. You love to read storybooks, but do not find the word of God interesting. You should restrict your reading to the word of God

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and to books that are of a spiritual and useful character. In so doing you will close a door against temptation, and you will be blessed. 

Had you improved the light that has been given in Battle Creek, you would now be far in advance of what you are in the divine life. Both of you are vain and proud. You have not felt that you must give an account of your stewardship. You are accountable to God for all your privileges and for all the means which pass through your hands. You have sought your own pleasure and selfish gratification at the expense of conscience and the approval of God. You do not act like servants of Christ, who are responsible to the Saviour who has bought you with His own precious blood. "Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness? But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you. Being then made free from sin, ye became the servants of righteousness."

You are professedly the servants of Christ. Do you then yield to Him ready and willing obedience? Do you earnestly inquire how you shall best please Him who has called you to be soldiers of the cross of Christ? Do you both lift the cross and glory in it? Answer these questions to God. All your acts, however secret you may think they have been, are open to your heavenly Father. Nothing is hidden, nothing covered. All your acts and the motives which prompt them are open to His sight. He has full knowledge of all your words and thoughts. It is your duty to control your thoughts. You will have to war against a vain imagination. You may think that there can be no sin in permitting your thoughts to run as they naturally would without restraint. But this is not so. You are responsible to God for the indulgence of vain thoughts; for from vain imaginations arises the committal of sins, the actual doing of those things upon which the mind has dwelt. Govern your thoughts, and it will then be much easier to govern your

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actions. Your thoughts need to be sanctified. Paul writes to the Corinthians: "Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ." When you come into this position, the work of consecration will be better understood by you both. Your thoughts will be pure, chaste, and elevated; your actions pure and sinless. Your bodies will be preserved in sanctification and honour, that you may present them "a living sacrifice, holy, acceptable unto God, which is your reasonable service." You are required to deny self in little as well as in greater things. You should make an entire surrender to God; you are not approved of Him in your present state. 

You have had an unsanctified influence over the youth in -----. Your love of show leads to an expenditure of means which is wrong. You do not realize the claims that the Lord has upon you. You have not become acquainted with the sweet results of self-denial. Its fruits are sacred. To serve yourselves and to please yourselves has been the order of your lives. To spend your means to gratify pride has been your practice. Oh, how much better it would have been for you to have restrained your desires and made some sacrifice for the truth of God, and by thus denying the lust of the eye, the lust of the flesh, and the pride of life have had something to put into the treasury of God! Instead of purchasing frivolous things, put your little into the bank of heaven, that when the Master comes you may receive both principal and interest. 

Have you both studied how much you could do to honour your Redeemer upon the earth? Oh, no! You have been pleased to honour yourselves and to receive honour of others, but to study to show yourselves approved of God has not been the burden of your lives. Religion, pure and undefiled, with its strong principles, would prove to you an anchor. In order to answer life's great ends you must avoid the example of those who are seeking for their own pleasure and enjoyment, and who have not the fear of God before them. God has made

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provisions for you that are ample. He has provided that if you comply with the conditions laid down in His word, and separate from the world, you may receive strength from Him to repress every debasing influence and to develop that which is noble, good, and elevating. Christ will be in you "a well of water springing up into everlasting life." The will, the intellect, and every emotion, when controlled by religion, have a transforming power. 

"Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God." Here is a principle which lies at the foundation of every act, thought, and motive; the consecration of the entire being, both physical and mental, to the control of the Spirit of God. The unsanctified will and passions must be crucified. This may be regarded as a close and severe work. Yet it must be done, or you will hear the terrible sentence from the mouth of Jesus: "Depart." You can do all things through Christ, who strengtheneth you. You are of that age when the will, the appetite, and the passions clamour for indulgence. God has implanted these in your nature for high and holy purposes. It is not necessary that they should become a curse to you by being debased. They will become this only when you refuse to submit to the control of reason and conscience. Restrain, deny, are words and works with which you are not familiar by experience. Temptations have swayed you. Unsanctified minds fail to receive that strength and comfort that God has provided for them. They are restless and possess a strong desire for something new, something to gratify, to please and excite the mind; and this is called pleasure. Satan has alluring charms to engage the interest and excite the imagination of the youth in particular, that he may fasten them in his snare. You are building upon the sand. You need to cry earnestly: "O Lord, my inmost soul convert." You can have an influence for good over other young people, or you can have an influence for evil. 

May the God of peace sanctify you wholly, soul, body and spirit.

There has been no one in the ranks of Sabbathkeepers who would do as my husband has done. He has devoted his interest almost entirely to the building up of the cause of God, regardless of his own personal interests and at the sacrifice of social enjoyment with his family. In his devotion to the cause he has frequently endangered his health and life. He has been so much pressed with the burden of this work that he has not had suitable time for study, meditation, and prayer. God has not required him to be in this position, even for the interest and progress of the publishing work at Battle Creek. There are other branches of the work, other interests of the cause, that have been neglected through his devotion to this one. God has given us both a testimony which will reach hearts. He has opened before me many channels of light, not only for my benefit, but for the benefit of His people at large. He has also given my husband great light upon Bible subjects, not for himself alone, but for others. I saw that these things should be written and talked out, and that new light would continue to shine upon the word. 

I saw that we could accomplish tenfold more to build up the cause by labouring among the people of God, bearing a varied testimony to meet the wants of the cause in different places and under different circumstances, than we could to remain at Battle Creek. Our gifts are needed in the same field

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in writing and in speaking. While my husband is overburdened, as he has been, with an accumulation of cares and financial matters, his mind cannot be as fruitful in the word as it otherwise would be. And he is liable to be assailed by the enemy; for he is in a position where there is a constant pressure, and men and women will be tempted, as were the Israelites, to complain and murmur against him who stands in the most responsible position in the cause and work of God.

While standing under these burdens that no one else would venture to take, my husband has sometimes, under the pressure of care, spoken without due consideration and with apparent severity. He has sometimes censured those in the office because they did not take care. And when needless mistakes have occurred, he has felt that indignation for the cause of God was justifiable in him. This course has not always been attended with the best results. It has sometimes resulted in a neglect on the part of those reproved to do the very things they should have done; for they feared they would not do them right; and would then be blamed for it. Just as far as this has been the case, the burden has fallen heavier upon my husband. 

The better way would have been for him to be away from the office more than he has been, and leave the work with others to do. And if, after patient and fair trial, they proved themselves unfaithful, or not capacitated for the work, they should have been discharged, and left to engage in business where their blunders and mistakes would affect their own personal interests and not the cause of God.

There were those who stood at the head of the business of the Publishing Association who were, to say the very least, unfaithful. And had those in particular who were associated with them as trustees been aware and their eyes not blinded and their sensibilities not paralysed, these men would have been separated from the work long before they were.

When my husband recovered from his long and severe sickness, he took hold of the work confused and embarrassed as it was left by unfaithful men. He laboured with all the resolution

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and strength of mind and body that he possessed to bring the work up and to redeem it from the disgraceful perplexity into which it had been brought by those who had their own interests prominent and who did not feel that it was a sacred work in which they were engaged. God's hand has been reached out in judgement over these unfaithful ones. Their course and the result should prove a warning to others not to do as they have done. 

The experience of my husband during the period of his sickness was unfortunate for him. He had worked in this cause with interest and devotion as no other man had done. He had ventured and taken advance positions as Providence had led, regardless of censure or praise. He had stood alone and battled through physical and mental sufferings, not regarding his own interests, while those whom God designed should stand by his side left him when he most needed their help. He had not only been left to battle and struggle without their help and sympathy, but frequently he had to meet their opposition and murmurings--murmurings against one who was doing tenfold more than any of them to build up the cause of God. All these things have had their influence; they have moulded the mind that was once free from suspicion, trustful, and confiding, and caused him to lose confidence in his brethren. Those who have acted a part in bringing about this work will, in a great degree, be responsible for the result. God would have led them if they had earnestly and devotedly served Him. 

I was shown that my husband had given his brethren unmistakable evidences of his interest in, and devotion to, the work of God. After he had spent years of his life in privation and unceasing toil to establish the publishing interests upon a sure basis he gave away to the people of God that which was his own and which he could just as well have kept and received the profits from had he chosen so to do. By this act he showed the people that he was not seeking to advantage himself, but to promote the cause of God.

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When sickness came upon my husband, many acted in the same unfeeling manner toward him that the Pharisees did toward the unfortunate and oppressed. The Pharisees would tell the suffering ones that their afflictions were on account of their sins, and that the judgments of God had come upon them. By so doing they would increase their weight of suffering. When my husband fell under his weight of care, there were those who were merciless. 

When he began to recover, so that in his feebleness and poverty he commenced to labour some, he asked those who then stood at the head of matters at the office for 40 per cent discount on a one-hundred dollar order for books. He was willing to pay sixty dollars for the books which he knew cost the Association only fifty dollars. He asked this special discount in view of his past labours and sacrifices in favour of the publishing department, but was denied this small favour. He was coolly told that they could give him but 25 per cent discount. My husband thought this very hard, yet he tried to bear it in a Christian manner. God in heaven marked the unjust decision, and from that time took the case in His own hands, and has returned the blessings removed, as He did to faithful Job. From the time of that heartless decision, He has been working for His servant, and has raised him above his former health of body, clearness and strength of mind, and freedom of spirit. And since that time my husband has had the pleasure of passing out with his own hands thousands of dollars' worth of our publications without price. God will not utterly forget nor forever forsake those who have been faithful, even if they sometimes commit errors. 

My husband has had a zeal for God and for the truth, and at times this zeal has led him to overlabour to the injury of physical and mental strength. But the Lord has not regarded this as so great a sin as the neglect and unfaithfulness of His servants in reproving wrongs. Those who praised the unfaithful and flattered the unconsecrated were sharers in their sin of neglect and unfaithfulness.

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God has selected my husband and given him special qualifications, natural ability, and an experience to lead out His people in the advance work. But there have been murmurers among Sabbathkeeping Adventists as there were among ancient Israel, and these jealous, suspicious ones, by their suggestions and insinuations, have given occasion to the enemies of our faith to distrust my husband's honesty. These jealous ones of the same faith have placed matters before unbelievers in a false light, and the impressions made stand in the way of many embracing the truth. They regard my husband as a schemer, a selfish, avaricious man, and they are afraid of him and of the truth held by us as a people. 

When the appetite of ancient Israel was restricted, or when any close requirement was brought to bear upon them, they reflected upon Moses, that he was arbitrary, that he wished to rule them, and to be altogether a prince over them, when he was only an instrument in God's hand to bring His people into a position of submission and obedience to God's voice. 

Modern Israel have murmured and become jealous of my husband because he has pleaded for the cause of God. He has encouraged liberality, he has rebuked those who loved this world, and has censured selfishness. He has pleaded for donations to the cause of God and, to encourage liberality in his brethren, has led off by liberal donations himself; but by many murmuring, jealous ones even this has been interpreted that he wished to be personally benefited by the means of his brethren and that he had enriched himself at the expense of the cause of God; when the facts in the case are that God has entrusted means in his hands to raise him above want so that he need not be dependent upon the mercies of a changeable, murmuring, jealous people. Because we have not selfishly studied our own interest, but have cared for the widow and the fatherless, God has in His providence worked in our behalf and blessed us with prosperity and an abundance. 

Moses sacrificed a prospective kingdom, a life of worldly honour and luxury in kingly courts, choosing rather to suffer

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affliction with the people of God than to enjoy the pleasures of sin for a season, for he esteemed the reproach of Christ greater riches than all the treasures of Egypt. Had we chosen a life of ease and freedom from labour and care we might have done so. But this was not our choice. We chose active labour in the cause of God, an itinerant life, with all its hardships, privations, and exposure, to a life of indolence. We have not lived for ourselves, to please ourselves, but we have tried to live for God, to please and glorify Him. We have not made it an object to labour for property; but God has fulfilled His promise in giving us a hundredfold in this life. He may prove us by removing it from us. If so, we pray for submission to humbly bear the test. 

While He has committed to our trust talents of money and influence, we will try to invest them in His cause, that should fires consume and adversity diminish, we can have the pleasure of knowing that some of our treasure is where fires cannot consume or adversity sweep away. The cause of God is a sure bank that can never fail, and the investment of our time, our interest, and our means in it is a treasure in the heavens that faileth not. 

I was shown that my husband has had threefold the care he should have had. He has felt tried that Brethren R and S did not help him bear his responsibilities, and has felt grieved because they did not help him in the business matters in connection with the Institute and the Publishing Association. There has been a continual advancement in the work of publishing ever since the unfaithful were separated from it. And as the work increased, there should have been men to share the responsibilities; but some who could have done this had no desire, because it would not increase their possessions as much as some more lucrative business. 

There is not that talent in our office that there should be. The work demands the choicest and most select persons to engage in it. With the present state of things in the office my husband will still feel the pressure that he has felt, but which he should no longer bear. It is only by a miracle of God's

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mercy that he has stood under the burden so long. But there are now many things to be considered. By his persevering care and devotion to the work he has shown what may be done in the publishing department. Men with unselfish interests combined with sanctified judgement may make the work at the office a success. My husband has so long borne the burden alone that it has told fearfully upon his strength, and there is a positive necessity for a change. He must be relieved from care to a great degree, and yet he can work in the cause of God in speaking and writing. 

When we returned from Kansas in the autumn of 1870, both of us should have had a period of rest. Weeks of freedom from care were necessary to bring up our exhausted energies. But when we found the important post at Battle Creek nearly deserted, we felt compelled to take hold of the work with double energies, and laboured beyond our strength. I was shown that my husband should stand there no longer unless there are men who will feel the wants of the cause and bear the burdens of the work, while he shall simply act as a counsellor. He must lay the burden down, for God has an important work for him to do in writing and speaking the truth. Our influence in labouring in the wide field will tell more for the upbuilding of the cause of God. There is a great amount of prejudice in many minds. False statements have placed us in a wrong position before the people, and this stands in the way of many embracing the truth. If they are made to believe that those who occupy responsible positions in the work at Battle Creek are designing and fanatical they conclude that the entire work is wrong and that our views of Bible truth must be incorrect, and they fear to investigate and receive the truth. But we are not to go forth to call the people to look to us; we are not generally to speak of ourselves and vindicate our characters; but we are to speak the truth, exalt the truth, speak of Jesus, exalt Jesus, and this, attended by the power of God, will remove prejudice and disarm opposition. 

Brethren R and S love to write; so does my husband. And

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God has let His light shine upon His word, and has led him into a field of rich thought that would be a blessing to the people of God at large. While he has borne a triple burden, some of his ministering brethren have let the responsibility drop heavily upon him, consoling themselves with the thought that God had placed Brother White at the head of the work and qualified him for it, and that the Lord had not fitted them for the position; therefore they have not taken the responsibility and borne the burdens which they might have borne.

There should be men who would feel the same interest that my husband has felt. There never has been a more important period in the history of Seventh-day Adventists than the present. Instead of the publishing work diminishing, the demand for our publications is greatly increasing. There will be more to do instead of less. My husband has been murmured against so much, he has contended with jealousy and falsehood so long, and has seen so little faithfulness in men, that he has become suspicious of almost everyone, even of his own brethren in the ministry. The ministering brethren have felt this, and for fear that they should not move wisely, in many instances have not moved at all. But the time has come when these men must labour unitedly to lift the burdens. The ministering brethren lack faith and confidence in God. They believe the truth, and in the fear of God they should unite their efforts, and bear the burdens of this work which God has laid upon them.

If, after one has done the best he can in his judgement, another thinks he can see where he could have improved the matter, he should kindly and patiently give the brother the benefit of his judgement, but should not censure him nor question his integrity of purpose any sooner than he himself would wish to be suspected or unjustly censured. If the brother who feels the cause of God at heart sees that, in his earnest efforts to do, he has made a failure, he will feel deeply over the matter; for he will be inclined to distrust himself and to lose confidence in his own judgement. Nothing will so weaken his courage and godlike manhood as to realize his mistakes in the work that God

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has appointed him to do, a work which he loves better than his life. How unjust, then, for his brethren who discover his errors to keep pressing the thorn deeper and deeper into his heart, to make him feel more intensely, when with every thrust they are weakening his faith and courage, and his confidence in himself to work successfully in the upbuilding of the cause of God. 

Frequently the truth and facts are to be plainly spoken to the erring, to make them see and feel their error that they may reform. But this should ever be done with pitying tenderness, not with harshness or severity, but considering one's own weakness, lest he also be tempted. When the one at fault sees and acknowledges his error, then, instead of grieving him, and seeking to make him feel more deeply, comfort should be given. In the sermon of Christ upon the mount He said: "Judge not, that ye be not judged. For with what judgement ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again." Our Saviour reproved for rash judgement. "Why beholdest thou the mote that is in thy brother's eye; . . . and, behold, a beam is in thine own eye?" It is frequently the case that while one is quick to discern the errors of his brethren, he may be in greater faults himself, but be blind to them. 

All who are followers of Christ should deal with one another exactly as we wish the Lord to deal with us in our errors and weaknesses, for we are all erring and need His pity and forgiveness. Jesus consented to take human nature, that He might know how to pity, and how to plead with His Father in behalf of sinful, erring mortals. He volunteered to become man's Advocate, and He humiliated Himself to become acquainted with the temptations wherewith man was beset, that He might succour those who should be tempted, and be a tender and faithful high priest. 

Frequently there is necessity for plainly rebuking sin and reproving wrong. But ministers who are working for the salvation of their fellow men should not be pitiless toward the

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errors of one another, nor make prominent the defects in their organisations. They should not expose or reprove their weaknesses. They should inquire if such a course, pursued by another toward themselves, would bring about the desired effect; would it increase their love for, and confidence in, the one who thus made prominent their mistakes? Especially should the mistakes of ministers who are engaged in the work of God be kept within as small a circle as possible, for there are many weak ones who will take advantage if they are aware that those who minister in word and doctrine have weaknesses like other men. And it is a most cruel thing for the faults of a minister to be exposed to unbelievers, if that minister is counted worthy to labour in the future for the salvation of souls. No good can come of this exposure, but only harm. The Lord frowns upon this course, for it is undermining the confidence of the people in those whom He accepts to carry forward His work. The character of every fellow labourer should be jealously guarded by brother ministers. Saith God: "Touch not Mine anointed, and do My prophets no harm." Love and confidence should be cherished. A lack of this love and confidence in one minister for another does not increase the happiness of the one thus deficient, but as he makes his brother unhappy he is unhappy himself. There is greater power in love than was ever found in censure. Love will melt its way through barriers, while censure will close up every avenue of the soul. 

My husband must have a change. Losses may occur at the office of publication for want of his long experience, but the loss of money cannot bear any comparison to the health and life of God's servant. The income of means may not be as large for want of economical managers; but if my husband should fail again, it would dishearten his brethren and weaken their hands. Means cannot come in as an equivalent. 

There is much to be done. Missionaries should be in the field who are willing, if need be, to go to foreign countries to present the truth before those who sit in darkness. But there is little disposition among young men to consecrate themselves

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to God and to devote their talents to His service. They are too willing to shun responsibilities and burdens. They are not obtaining the experience in burden bearing or the knowledge of the Scriptures that they should have to fit them for the work that God would accept at their hands. It is the duty of all to see how much they can do for the Master who has died for them. But many are seeking to do just as little as possible and are cherishing the faint hope of getting into heaven at last. It is their privilege to have stars in their crown because of souls saved through their instrumentality. But alas! indolence and spiritual sloth prevail everywhere. Selfishness and pride occupy a large place in their hearts, and there is but little room for heavenly things. 

In the prayer that Christ taught His disciples was the request: Forgive us our trespasses as we forgive those who trespass against us. We cannot repeat this prayer from the heart and dare to be unforgiving, for we ask the Lord to forgive our trespasses against Him in the same manner that we forgive those who trespass against us. But few realize the true import of this prayer. If those who are unforgiving did comprehend the depth of its meaning they would not dare to repeat it and ask God to deal with them as they deal with their fellow mortals. And yet this spirit of hardness and lack of forgiveness exists even among brethren to a fearful extent. Brother is exacting with brother.

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in the direction of caretaking, of seeing and feeling what must be done for the upbuilding of the cause.

Great trials have been brought upon my husband by his ministering brethren's not standing by him when he most needed their help. The disappointment he has repeatedly felt when those whom he depended upon failed him in times of greatest need has nearly destroyed his power to hope and believe in the constancy of his ministering brethren. His spirits have been so wounded that he has felt justified in being grieved, and he has allowed his mind to dwell upon discouragements. This channel of darkness God would have him close, for he is in danger of making shipwreck here. When his mind becomes depressed, it is natural for him to bring up the past and dwell upon his past sufferings; and unreconciliation takes hold upon his spirits, that God has suffered him to be so beset with trials unnecessarily brought upon him. 

The Spirit of God has been grieved because he has not fully committed his ways to God and trusted himself entirely in His hands, not allowing his mind to run in the channel of doubt and unbelief in regard to the integrity of his brethren. In talking doubts and discouragements he has not remedied the evil, but has weakened his own powers and given Satan advantage to annoy and distress him. He has erred in talking out his discouragements and dwelling upon the unpleasant features of his experience. In thus talking he scatters darkness but not light. He has at times laid a weight of discouragement upon his brethren, which did not bring to him the least help, but only weakened their hands. He should make it a rule not to talk unbelief or discouragement, or dwell upon his grievances. His brethren generally have loved and pitied him, and have excused this in him, knowing the pressure of care upon him, and his devotion to the cause of God. 

My husband has laboured untiringly to bring the publishing interest up to its present state of prosperity. I saw that he had had more sympathy and love from his brethren than he has thought he had. They eagerly search the paper to find something from his pen. If there is a tone of cheerfulness in his

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writings, if he speaks encouragingly, their hearts are lightened, and some even weep with tender feelings of joy. But if gloom and sadness are expressed, the countenances of his brethren and sisters, as they read, grow sad, and the spirit which characterizes his writings is reflected upon them. 

The Lord is seeking to teach my husband to have a spirit of forgiveness, and forgetfulness of the dark passages in his experience. The remembrance of the unpleasant past only saddens the present, and he lives over again the unpleasant portion of his life's history. In so doing he is clinging to the darkness and is pressing the thorn deeper into his spirit. This is my husband's infirmity, and it is displeasing to God. This brings darkness and not light. He may feel apparent relief for the time in expressing his feelings; but it only makes more acute the sense of how great his sufferings and trials have been, until the whole becomes magnified in his imagination, and the errors of his brethren, who have aided in bringing these trials upon him, look so grievous that their wrongs seem to him past endurance. 

My husband has cherished this darkness so long by living over the unhappy past that he has but little power to control his mind when dwelling upon these things. Circumstances and events which once he would not have minded, magnify before him into grievous wrongs on the part of his brethren. He has become so sensitive to the wrongs under which he has suffered that it is necessary that he should be as little as possible in the vicinity of Battle Creek, where many of the unpleasant circumstances occurred. God will heal his wounded spirit, if he will let Him. But in doing this, he will have to bury the past. He should not talk of it, or write of it. 

It is positively displeasing to God for my husband to recount his difficulties and his peculiar grievances of the past. If he had looked upon these things in the light that they were not done to him, but to the Lord, whose instrument he is, then he would have received a great reward. But he has taken the murmurings of his brethren as though done to himself and has felt called upon to make all understand the wrong and wickedness

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of thus complaining of him when he did not deserve their censure and abuse.

Had my husband felt that he could leave this matter all with the Lord, and that their murmurings and their neglect were against the Master instead of the servant in the Master's service, he would not have felt so aggrieved, and it would not have hurt him. He should have left it with the Lord, whose servant he is, to fight his battles for him and vindicate his cause. Then he would have finally received a precious reward for all his sufferings for Christ's sake. 

I saw that my husband should not dwell upon the painful facts in our experience. Neither should he write his grievances, but keep as far from them as he can. The Lord will heal the wounds of the past if he will turn his attention away from them. "For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; while we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal." When confessions are made by his brethren who have been wrong, he should accept the confessions and generously, nobly, seek to encourage those who have been deceived by the enemy. He should cultivate a forgiving spirit and should not dwell upon the mistakes and errors of others, for in so doing he not only weakens his own soul, but tortures the minds of his brethren who have erred, when they may have done all that they can do by confession to correct their past errors. If God sees it necessary that any portion of their past course should be presented before them, that they may understand how to shun errors in future, He will do this work; but my husband should not trust himself to do it, for it awakens past scenes of suffering that the Lord would have him forget.

And a still greater demonstration of joy is demanded. Friends and neighbours are called to rejoice with the finder, "for I have found my sheep which was lost." The finding was the theme of rejoicing; the straying was not dwelt upon; for the joy of finding overbalanced the sorrow of the loss and the care, the perplexity and the peril, incurred in searching for the lost sheep and restoring it to safety. "I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance."

Here is clearly defined the duty of Christians toward those who need help because of their straying from God. The erring ones are not to be left in darkness and error, but every available means is to be used to bring them again to the light. The candle is lighted; and, with earnest prayer for heavenly light to meet the cases of those enshrouded in darkness and unbelief, the word of God is searched for clear points of truth, that Christians may be so fortified with arguments from the word of God, with its reproofs, threatenings, and encouragements,

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that the erring ones may be reached. Indifference or neglect will meet the frown of God. 

When the woman found the silver, she called her friends and her neighbours together, saying: "Rejoice with me; for I have found the piece which I had lost. Likewise, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth." If the angels of God rejoice over the erring who see and confess their wrongs and return to the fellowship of their brethren, how much more should the followers of Christ, who are themselves erring, and who every day need the forgiveness of God and of their brethren, feel joy over the return of a brother or a sister who has been deceived by the sophistry of Satan and has taken a wrong course and suffered because of it. 

Instead of holding the erring off, their brethren should meet them where they are. Instead of finding fault with them because they are in the dark, they should light their own lamp by obtaining more divine grace and a clearer knowledge of the Scriptures, that they may dispel the darkness of those in error by the light that they bring to them. And when they succeed, and the erring feel their error and submit to follow the light, they should be received gladly, and not with a spirit of murmuring or an effort to impress upon them their exceeding sinfulness, which had called forth extra exertion, anxiety, and wearisome labour. If the pure angels of God hail the event with joy, how much more should their brethren rejoice, who have themselves needed sympathy, love, and help when they have erred and in their darkness have not known how to help themselves.

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inclination. His father complied with the request, and the son selfishly withdrew from his father, that he might not be troubled with his counsel or reproofs.

The son thought he should be happy when he could use his portion according to his own pleasure, without being annoyed by advice or restraint. He did not wish to be troubled with mutual obligation. If he shared his father's estate, his father had claims upon him as a son. But he did not feel under any obligation to his generous father, and he braced his selfish, rebellious spirit with the thought that a portion of his father's property belonged to him. He requested his share, when rightfully he could claim nothing and should have had nothing. 

After his selfish heart had received the treasure, of which he was so undeserving, he went his way at a distance from his father, that he might even forget that he had a father. He despised restraint and was fully determined to have pleasure in any way and manner that he chose. After he had, by his sinful indulgences, spent all that his father had given him, the land was visited by a famine, and he felt pinching want. He then began to regret his sinful course of extravagant pleasure, for he was destitute and needed the means that he had squandered. He was obliged to come down from his life of sinful indulgence to the low business of feeding swine. 

After he had come as low as he could he thought of the kindness and love of his father. He then felt the need of a father. He had brought upon himself his position of friendlessness and want. His own disobedience and sin had resulted in his separating himself from his father. He thought of the privileges and bounties that the hired servants of his father's house freely enjoyed, while he who had alienated himself from his father's house was perishing with hunger. Humiliated through adversity, he decided to return to his father by humble confession. He was a beggar, destitute of comfortable or even decent clothing. He was wretched in consequence of privation and was emaciated with hunger. 

While the son was at a distance from his home, his father

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saw the wanderer, and his first thought was of that rebellious son who had left him years before to follow a course of unrestrained sin. The paternal feeling was stirred. Notwithstanding all the marks of his degradation the father discerned his own image. He did not wait for his son to come all the distance to him, but hastened to meet him. He did not reproach his son, but with the tenderest pity and compassion, that, in consequence of his course of sin, he had brought upon himself so much suffering, the father hastened to give him proofs of his love and tokens of his forgiveness. 

Although his son was emaciated and his countenance plainly indicated the dissolute life he had passed, although he was clothed with beggar's rags and his naked feet were soiled with the dust of travel, the father's tenderest pity was excited as the son fell prostrate in humility before him. He did not stand back upon his dignity; he was not exacting. He did not array before his son his past course of wrong and sin, to make him feel how low he had sunk. He lifted him up and kissed him. He took the rebellious son to his breast and wrapped his own rich robe about the nearly naked form. He took him to his heart with such warmth, and evinced such pity, that if the son had ever doubted the goodness and love of his father, he could do so no longer. If he had a sense of his sin when he decided to return to his father's house, he had a much deeper sense of his ungrateful course when he was thus received. His heart, before subdued, was now broken because he had grieved that father's love. 

The penitent, trembling son, who had greatly feared that he would be disowned, was unprepared for such a reception. He knew he did not deserve it, and he thus acknowledged his sin in leaving his father: "I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son." He begged only to be accounted as a hired servant. But the father requested his servants to pay him special tokens of respect and to clothe him as if he had ever been his own obedient son. 

The father made the return of his son an occasion of special

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rejoicing. The elder son in the field knew not that his brother had returned, but he heard the general demonstrations of joy and inquired of the servants what it all meant. It was explained that his brother, whom they had thought dead, had returned, and that his father had killed the fatted calf for him because he had received him again as from the dead. 

The brother was then angry and would not go in to see or receive his brother. His indignation was stirred that his unfaithful brother, who had left his father and thrown the heavy responsibility upon him of fulfilling the duties which should have been shared by both, should now be received with such honour. This brother had pursued a course of wicked profligacy, wasting the means his father had given him, until he was reduced to want, while his brother at home had been faithfully performing the duties of a son; and now this profligate comes to his father's house and is received with respect and honour beyond anything that he himself had ever received. 

The father entreated his elder son to go and receive his brother with gladness because he was lost and is found; he was dead in sin and iniquity, but is alive again; he has come to his moral senses and abhors his course of sin. But his elder son pleads: "Lo, these many years do I serve thee, neither transgressed I at any time thy commandment: and yet thou never gavest me a kid, that I might make merry with my friends: but as soon as this thy son was come, which hath devoured thy living with harlots, thou hast killed for him the fatted calf." 

He assured his son that he was ever with him, and that all he had was his, but that it was right that they should show this demonstration of joy, for "thy brother was dead, and is alive again; and was lost, and is found." The fact that the lost is found, the dead is alive again, overbears all other considerations with the father. 

This parable was given by Christ to represent the manner in which our heavenly Father receives the erring and repenting. The father is the one sinned against; yet he, in the compassion of his soul, full of pity and forgiveness, meets the

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prodigal and shows his great joy that his son, whom he believed to be dead to all filial affection, has become sensible of his great sin and neglect, and has come back to his father, appreciating his love and acknowledging his claims. He knows that the son who has pursued a course of sin and now repents needs his pity and his love. This son has suffered; he has felt his need, and he comes to his father as the only one who can supply this great need. 

The return of the prodigal son was a source of the greatest joy. The complaints of the elder brother were natural, but not right. Yet this is frequently the course that brother pursues toward brother. There is too much effort to make those in error feel where they have erred, and to keep reminding them of their mistakes. Those who have erred need pity, they need help, they need sympathy. They suffer in their feelings, and are frequently desponding and discouraged. Above everything else, they need free forgiveness.

When Brother S thinks a person is wrong, he is frequently too severe. He fails to exercise that compassion and consideration that he would have shown toward himself under like circumstances. He is also in great danger of misjudging and erring in dealing with minds. It is the nicest and most critical work ever given to mortals, to deal with minds. Those who engage in this work should have clear discernment and good powers of discrimination. True independence of mind is an element entirely different from rashness. That quality of independence which leads to a cautious, prayerful, deliberate

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opinion should not be easily yielded, not until the evidence is sufficiently strong to make it certain that we are wrong. This independence will keep the mind calm and unchangeable amid the multitudinous errors which prevail, and will lead those in responsible positions to look carefully at the evidence on every side, and not be swayed by the influence of others, or by the surroundings, to form conclusions without intelligent, thorough knowledge of all the circumstances. 

The investigation of cases in Battle Creek was very much after the order in which a lawyer criticizes a witness, and there was a decided absence of the Spirit of God. There were a few united in this work who were active and zealous. Some were self-righteous and self-sufficient, and their testimonies were relied upon, and their influence swayed the judgement of Brethren R and S. Because of some trivial deficiency, Sisters T and U were not received as members of the church. Brethren R and S should have had judgement and discrimination to see that these objections were not of sufficient weight to keep these sisters out of the church. Both of them had been long in the faith and had been true to the observance of the Sabbath for eighteen or twenty years.

Sister V, who brought up these things, should have urged against herself more weighty reasons why she should not have become a member of the church. Was she without sin? Were all her ways perfect before God? Was she perfect in patience, self-denial, gentleness, forbearance, and calmness of temper? If she were without the weaknesses of common women, then she could cast the first stone. Those sisters who were left out of the church were worthy of a place in it; they were beloved of God. But they were dealt with unwisely, without sufficient cause. There were others whose cases were handled with no more heavenly wisdom and without even sound judgement. Brother S's judgement and power of discrimination have been perverted for very many years through the influence of his wife, who has been a most effective medium of Satan. If he had possessed the genuine quality of independence he would have had proper self-respect and with becoming

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dignity would have built up his own house. When he has started upon a course designed to command respect in his family he has generally carried the matter too far and has been severe and has talked harshly and overbearingly. Becoming conscious of this after a time, he would then go to the opposite extreme and come down from his independence.

In this state of mind he would receive reports from his wife, give up his judgement, and be easily deceived by her intrigues. She would sometimes feign to be a great sufferer and would relate what privations she had endured and what neglect from her brethren, in the absence of her husband. Her prevarications and cunning artifices to abuse the mind of her husband have been great. Brother S has not fully received the light which the Lord has given him in times past in regard to his wife or he would not have been deceived by her as he has been. He has been brought into bondage many times by her spirit because his own heart and life have not been fully consecrated to God. His feelings kindled against his brethren, and he oppressed them. Self has not been crucified. He should seek earnestly to bring all his thoughts and feelings into subjection to the obedience of Christ. Faith and self-denial would have been Brother S's strong helpers. If he had girded on the whole armour of God and chosen no other defence than that which the Spirit of God and the power of truth gives him, he would have been strong in the strength of God. 

But Brother S is weak in many things. If God required him to expose and condemn a neighbour, to reprove and correct a brother, or to resist and destroy his enemies, it would be to him a comparatively natural and easy work. But a warfare against self, subduing the desires and affections of his own heart, and searching out and controlling the secret motives of the heart, is a more difficult warfare. How unwilling is he to be faithful in such a contest as this! The warfare against self is the greatest battle that was ever fought. The yielding of self, surrendering all to the will of God and being clothed with humility, possessing that love that is pure, peaceable, and easy to be

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entreated, full of gentleness and good fruits, is not an easy attainment. And yet it is his privilege and his duty to be a perfect overcomer here. The soul must submit to God before it can be renewed in knowledge and true holiness. The holy life and character of Christ is a faithful example. His confidence in His heavenly Father was unlimited. His obedience and submission were unreserved and perfect. He came not to be ministered unto, but to minister to others. He came not to do His own will, but the will of Him that sent Him. In all things He submitted Himself to Him that judgeth righteously. From the lips of the Saviour of the world were heard these words: "I can of Mine own self do nothing." 

He became poor, and made Himself of no reputation. He was hungry and frequently thirsty, and many times weary in His labours; but He had not where to lay His head. When the cold, damp shades of night gathered about Him, the earth was frequently His bed. Yet He blessed those who hated Him. What a life! what an experience! Can we, the professed followers of Christ, cheerfully endure privation and suffering as did our Lord, without murmuring? Can we drink of the cup and be baptised with the baptism? If so, we may share with Him His glory in His heavenly kingdom. If not, we shall have no part with Him. 

Brother S has an experience to gain, without which his work will do positive injury. He is affected too much by what others tell him of the erring; he is apt to decide according to the impressions made upon his mind, and he deals with severity, when a milder course would be far better. He does not bear in mind his own weakness, and how hard it is for him to have his course questioned, even when he is wrong. When he decides that a brother or sister is wrong he is inclined to carry the matter through and press his censure, although in doing so he hurts his own soul and endangers the souls of others. 

Brother S should shun church trials and should have nothing to do in settling difficulties, if he can possibly avoid it. He has a valuable gift, which is needed in the work of God. But

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he should separate himself from influences which draw upon his sympathies, confuse his judgement, and lead him to move unwisely. This should not and need not be. He exercises too little faith in God. He dwells too much upon his bodily infirmities and strengthens unbelief by dwelling upon poor feelings. God has strength and wisdom in store for those who seek for it earnestly, in faith believing. 

I was shown that Brother S is a strong man upon some points, while upon others he is as weak as a child. His course in dealing with the erring has had a scattering influence. He has confidence in his ability to labour in setting things in order where he thinks it is needed, but he does not view the matter aright. He weaves into his labours his own spirit, and he does not discriminate, but often deals without tenderness. There is such a thing as overdoing the matter in performing strict duty to individuals. "And of some have compassion, making a difference: and others save with fear, pulling them out of the fire; hating even the garment spotted by the flesh." 

Duty, stern duty, has a twin sister, which is kindness. If duty and kindness are blended, decided advantage will be gained; but if duty is separated from kindness, if tender love is not mingled with duty, there will be a failure, and much harm will be the result. Men and women will not be driven, but many can be won by kindness and love. Brother S has held aloft the gospel whip, and his own words have frequently been the snap to that whip. This has not had an influence to spur others to greater zeal and to provoke them to good works, but it has aroused their combativeness to repel his severity. 

If Brother S had walked in the light, he would not have made so many serious failures. "If any man walk in the day, he stumbleth not, because he seeth the light of this world. But if a man walk in the night, he stumbleth, because there is no light in him." The path of obedience is the path of safety. "He that walketh uprightly walketh surely." Walk in the light, and "then shalt thou walk in thy way safely, and thy foot shall

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not stumble." Those who do not walk in the light will have a sickly, stunted religion. Brother S should feel the importance of walking in the light, however crucifying to self. It is earnest effort, prompted by love for souls, which strengthens the heart and develops the graces. 

My brother, you are naturally independent and self-sufficient. You estimate your ability to do, more highly than it will bear. You pray for the Lord to humble you and fit you for His work, and when He answers your prayer and puts you under the course of discipline necessary for the accomplishment of the object, you frequently give way to doubts and despondency, and think you have reason for discouragement. When Brother W has cautioned and held you back from engaging in church difficulties, you have frequently felt that he was restraining you. 

I was shown your labours in Iowa. There was a decided failure to gather with Christ. You distracted, confused, and scattered the poor sheep. You had a zeal, but it was not according to knowledge. Your labours were not in love, but in sternness and severity. You were exacting and overbearing. You did not strengthen the sick and bind up the lame. Your injudicious harshness pushed some out of the fold who can never be reached and brought back. Words fitly spoken are like apples of gold in pictures of silver. Words unfitly spoken are the reverse. Your influence will be like desolating hail. 

You have felt restless under restraint when Brother W has cautioned, advised, and reproved you. You have thought that if you could be free and act yourself, you could do a good and great work. But your wife's influence has greatly injured your usefulness. You have not ruled well your own house; you have failed to command your household after you. You have thought that you understood how to manage your home matters. But how have you been deceived! You have too often followed the promptings of your own spirit, which has resulted in perplexities and discouragements, and these have clouded

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your discernment and weakened you spiritually so that your labours have been marked with great imperfection. 

The labours of Brethren R and S in ----- were premature. These brethren had their past experience with its mistakes before them, which should have been sufficient to guard them from engaging in a work that they were not qualified to perform. There was enough that needed to be done. It was a hard place in which to raise up a church. Opposing influences surrounded them. Every move made should have been with due caution and prayerful consideration.

These two brethren had been warned and reproved repeatedly for moving injudiciously, and they should not have taken the responsibilities upon themselves that they did. Oh, how much better would it have been for the cause of God in _____ had they been labouring in new fields! Satan's seat is in -----, as well as in other wicked cities, and he is a wily foe to contend with. There were disorderly elements among the Sabbathkeepers in ----- that were hindrances to the cause. But there is a proper time to speak and act, a golden opportunity which will show the best results of labour put forth. 

If things had been left to more fully develop before they were touched, there would have been a separation of the disorderly, unconsecrated ones, and there would not have been an opposition party. This should ever be saved if possible. The church might better suffer much annoyance, and exercise the more patience, than to get in a hurry, drive matters, and provoke a combative spirit. Those who really loved the truth for the truth's sake should have pursued their course with the glory of God in view and let the light of truth shine out before all. 

They might expect that the elements of confusion and dissatisfaction among them would make them trouble. Satan would not remain quiet and see a company raised up in ----- to vindicate truth and to dispel sophistry and error. His ire would be kindled, and he would institute a war against those who keep the commandments of God and have the testimony

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of Jesus. But this should not have made the faithful believers impatient or discouraged. These things should have had an influence to make the true believer more guarded, watchful, and prayerful--more tender, pitiful, and loving to those who were making so great a mistake in regard to eternal things. As Christ has borne, and continues to bear, with our errors, our ingratitude, and our feeble love, so should we bear with those who test and try our patience. Shall the followers of the self-denying, self-sacrificing Jesus be unlike their Lord? Christians should have hearts of kindness and forbearance.

Some are stony-ground hearers. They readily receive anything new and exciting. The word of truth they receive with joy. They talk earnestly, with ardour and zeal, in reference to their faith and hope, and may even administer reproof to those of long experience for some apparent deficiency or for their

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lack of enthusiasm. But when they are tested and proved by the heat of trial and temptation, when the pruning knife of God is applied, that they may bring forth fruit unto perfection, their zeal dies, their voices are silent. No longer do they boast in the strength and power of truth. 

This class are controlled by feeling. They have not depth and stability of character. Principle does not reach down deep, underlying the springs of action. They have in word exalted the truth, but are not doers of it. The seed of truth has not rooted down below the surface. The heart has not been renewed by the transforming influence of the Spirit of God. And when the truth calls for working men and women, when sacrifices have to be made for the truth's sake, they are somewhere else; and when trials and persecution come, they fall away because they have no depth of earth. The truth, plain, pointed, and close, is brought to bear upon the heart and reveals the deformity of character. Some will not bear this test, but frequently close their eyes to their imperfections; although their consciences tell them that the words spoken by the messengers of God, which bear so closely upon their Christian characters, are truth, yet they will not listen to the voice. They are offended because of the word and yield the truth rather than submit to be sanctified through it. They flatter themselves that they may get to heaven an easier way.

Still another class is represented in the parable. Men and women who listen to the word are convinced of the truth and accept it without seeing the sinfulness of their hearts. The love of the world holds a large place in their affections. In deal they love to get the best of the bargain. They prevaricate, and by deception and fraud gain means which will ever prove as a thorn to them; for it will overbalance their good purposes and intentions. The good seed sown in their hearts is choked. Frequently they are so full of care and anxiety, fearing that they will not gain means, or that they will lose what they have gained, that they make their temporal matters primary. They do not nourish the good seed. They do not attend meetings

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where their hearts can be strengthened by religious privileges. They fear that they will meet with some loss in temporal things. The deceitfulness of riches leads them to flatter themselves that it is duty to toil and gain all they can, that they may help the cause of God; and yet the more they increase their earthly riches the less are their hearts inclined to part with their treasure, until their hearts are fully turned from the truth they loved. The good seed is choked because overgrown with unnecessary worldly cares and needless anxiety--with love for the worldly pleasures and honours which riches give.

The sincere believers of truth are made sad, and their trials and sorrows greatly increased, by the elements among them which annoy, dishearten, and discourage them in their efforts. But the Lord would teach His servants a lesson of great carefulness in all their moves. "Let both grow together." Do not

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forcibly pull up the tares, lest in rooting them up the precious blades will become loosened. Both ministers and church members should be very cautious, lest they get a zeal not according to knowledge. There is danger of doing too much to cure difficulties in the church, which, if let alone, will frequently work their own cure. It is bad policy to take hold of matters in any church prematurely. We shall have to exercise the greatest care, patience, and self-control to bear these things and not go to work in our own spirit to set them in order.

The work done in ----- was premature and caused an untimely separation in that little church. If the servants of God could have felt the force of our Saviour's lesson in the parable of the wheat and tares, they would not have undertaken the work they did. Before steps are taken which will give even those who are utterly unworthy the least occasion to complain of being separated from the church, the matter should always be made a subject of the most careful consideration and earnest prayer. Steps were taken in ----- which created an opposition party. Some were wayside hearers, others were stony-ground hearers, and still others were of that class who received the truth while the heart had a growth of thorns which choked the good seed--these would never have perfected Christian characters. But there were a few who might have been nourished and strengthened, and have become settled and established in the truth. But the positions taken by Brethren R and S brought a premature crisis, and then there was a lack of wisdom and judgement in managing the faction.

If persons are as deserving of being separated from the church as Satan was of being cast out of heaven, they will have sympathizers. There is always a class who are more influenced by individuals than they are by the Spirit of God and sound principles; and, in their unconsecrated state, these are ever ready to take sides with the wrong and give their pity and sympathy to the very ones who least deserve it. These sympathizers have a powerful influence with others; things are seen

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in a perverted light, great harm is done, and many souls are ruined. Satan in his rebellion took a third part of the angels. They turned from the Father and from His Son, and united with the instigator of rebellion. With these facts before us we should move with the greatest caution. What can we expect but trial and perplexity in our connection with men and women of peculiar minds? We must bear this and avoid the necessity of rooting up the tares, lest the wheat be rooted up also.

"In the world ye shall have tribulation," says Christ; but in Me ye shall have peace. The trials to which Christians are subjected in sorrow, adversity, and reproach are the means appointed of God to separate the chaff from the wheat. Our pride, selfishness, evil passions, and love of worldly pleasure must all be overcome; therefore God sends us afflictions to test and prove us, and show us that these evils exist in our characters. We must overcome through His strength and grace, that we may be partakers of the divine nature, having escaped the corruption that is in the world through lust. "For our light affliction," says Paul, "which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; while we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal." Afflictions, crosses, temptations, adversity, and our varied trials are God's workmen to refine us, sanctify us, and fit us for the heavenly garner.

The harm done to the cause of truth by premature moves can never be fully repaired. The cause of God in ----- has not advanced as it might, and will not stand in as favourable a light before the people as before this work was done. There are frequently persons among us whose influence seems to be but a cipher on the right side. Their lives seem to be useless; but let them become rebellious and combative, and they become zealous workmen for Satan. This work is more in accordance with the feelings of the natural heart. There is great need of self-examination and secret prayer. God has

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promised wisdom to those who ask Him. Missionary labour is frequently entered upon by those unprepared for the work. Outward zeal is cultivated, while secret prayer is neglected. When this is the case, much harm is done, for these labourers seek to regulate the consciences of others by their own rule. Self-control is much needed. Hasty words stir up strife. Brother S is in danger of indulging a spirit of sharp criticism. This does not become ministers of righteousness.

Brother S, you have much to learn. You have been inclined to charge your failures and your discouragements to Brother W, but close investigation of your motives and of your course of action would reveal other causes which exist in yourself for these discouragements. Following the inclinations of your own natural heart brings you into bondage. The severe, torturing spirit in which you sometimes indulge cuts off your influence. My brother, you have a work to do for yourself which no other person can do for you. Each must give an account of himself to God. He has given us His law as a mirror into which we may look and discover the defects in our characters. We are not to look into this mirror for the purpose of seeing our neighbour's faults reflected, of watching to see if he comes up to the standard, but to see the defects in ourselves, that we may remove them. Knowledge is not all that we need; we must follow the light. We are not left to choose for ourselves and to obey that which is agreeable to us and to disobey when it best suits our convenience. Obedience is better than sacrifice.