Earlier text: ADDRESS TO THE YOUNG.

RECREATION FOR CHRISTIANS.

I was shown that Sabbath-keepers as a people labor too hard, without allowing themselves change or periods of rest. Recreation is needful to those who are engaged in physical labor, and is still more essential for those whose labor is principally mental. It is not essential to our salvation, nor for the glory of God, to keep the mind laboring constantly and excessively, even upon religious themes. There are amusements, such as dancing, card-playing, chess, checkers, etc., which we cannot approve, because Heaven condemns them. These amusements open the door for great evil. They are not beneficial in their tendency, but have an exciting influence, producing in some minds a passion for those plays which lead to gambling and dissipation. All such plays should be condemned by Christians, and something perfectly harmless should be substituted in their place.

I saw that our holidays should not be spent in patterning after the world, yet they should not be passed by unnoticed, for this will bring dissatisfaction to our children. On these days when there is danger that our children will be exposed to evil influences, and become corrupted by the pleasures and excitement of the world, let the parents study to get up something to take the place of more dangerous amusements. Give your children to understand that you have their good and happiness in view.

Let several families living in a city or village unite and leave the occupations which have taxed them physically and mentally, and make an excursion into the country, to the side of a fine lake, or to a nice grove, where the scenery of nature is beautiful. They should provide themselves with plain, hygienic food, the very best fruits and grains, and spread their table under the shade of some tree, or under the canopy of heaven. The ride, the exercise, and the scenery, will quicken the appetite, and they can enjoy a repast which kings might envy.

On such occasions parents and children should feel free from care, labor, and perplexity. Parents should become children with their children, making everything as pleasant for them as possible. Let the whole day be given to recreation. Exercise in the open air, for those whose employment has been within doors and sedentary, will be beneficial to health. All who can, should feel it a duty to pursue this course. Nothing will be lost, but much gained. They can return to their occupations with new life and new courage to engage in their labor with zeal, and they are better prepared to resist disease.

I saw that but few realize the constant, wearing labor of those who are bearing the responsibilities of the work in the Office. They are confined within doors day after day, and week after week, while a constant strain upon the mental powers is surely undermining their constitutions, and lessening their hold on life. These brethren are in danger of breaking suddenly. They are not immortal, and without a change they must wear out and be lost to the work.

We have precious gifts in Brn. A, B, and C. We cannot afford to have them ruin their health through close confinement and incessant toil. Where can we find men, with their experience, to supply their places? Two of these brethren have been fourteen years connected with the work in the Office, laboring earnestly, conscientiously, and unselfishly, for the advancement of the cause of God. They have had scarcely any variation, except what fevers and other sickness have given them. They should have a change frequently; should often devote a day wholly to recreation with their families, who are almost entirely deprived of their society. All may not be able to leave the work at the same time, but they should so arrange their work that one or two may go, leaving others to supply their places, and then let these, in their turn, have the same opportunity.

I saw that these brethren, A, B, and C, should, as a religious duty, take care of the health and strength516 which God has given them. The Lord does not require them just now to become martyrs to his cause. They will obtain no reward for making this sacrifice, for God wants them to live. They can serve the cause of present truth far better by their lives than by their death. If any one of these brethren should be suddenly prostrated by disease, no one should regard it as a direct judgment from the Lord. It will be only the sure result of the violation of nature’s laws. They should take heed to the warning given, lest they transgress and have to suffer the heavy penalty.

I saw that these brethren could benefit the cause of God by attending, as often as practicable, convocation meetings at a distance from their place of labor. The work committed to them is important, and they need healthy nerves and brains, but it is impossible for their minds to be enlivened and invigorated as God would have them, while they are incessantly confined at the Office. I was shown that it would be a benefit to the cause at large for these men, standing at the head of the work at Battle Creek, to become acquainted with their brethren abroad by associating with them in meeting. It will give the brethren abroad confidence in those who are bearing the responsibilities of the work, and will relieve these brethren of the taxation upon the brain, and will make them better acquainted with the progress of the work and the wants of the cause. It will enliven their hope, renew their faith, and increase their courage. Time thus taken will not be lost, but will be spent to the very best advantage. These brethren have qualities which render them in the highest degree capable of enjoying social life. They would enjoy their stay at the homes of brethren abroad, and would benefit and be benefited by interchange of thought and views.

Especially do I appeal to Bro. C to change his course of life. He cannot exercise as others in the Office can. In-door, sedentary employment is preparing him for a sudden breakdown. He cannot517 always do as he has done. He must spend more time in the open air, having periods of light labor of some special nature, or exercise of a pleasant, recreative character. Such confinement as he has imposed upon himself would break down the constitution of the strongest animal. It is cruel, it is wicked, a sin against himself, against which I raise my voice in warning. Bro. C, more of your time must be spent in the open air, in riding or in pleasant exercise, or you must die, your wife become a widow, and your children, who love you so much, become orphans. Bro. C is qualified to edify others in the exposition of the word. He can serve the cause of God, and benefit himself, by going out to the large gatherings of Sabbath-keepers, and bearing his testimony for the edification of those who are privileged to hear him. This change would bring him more out of doors, into the open air. His blood flows sluggishly through his veins for want of the vivifying air of heaven. He has done well his part in the work at the Office, but still he has needed the electrifying influence of pure air and sunlight out of doors, to make his work still more spiritual and enlivening.

June 5, 1863, I was shown that my husband should preserve his strength and health; for God had yet a great work for us to do. In his providence we had obtained an experience in this work from its very commencement, and thus our labors would be of greater account to his cause. I saw that my husband’s constant and excessive labor was exhausting his fund of strength, which God would have him preserve; that if he continued to overtask his physical and mental energies as he had been doing, he would be using up his future resources of strength, and exhausting the capital, and would break down prematurely, and the cause of God would be deprived of his labor. Much of the time he was performing labor connected with the Office which others might do, or was engaged in business transactions which he should avoid. God would have us both reserve our strength518 to be used when specially required to do that work which others could not do, and for which he has raised us up, preserved our lives, and given us a valuable experience; in this way we could be a benefit to his people.

I did not make this public, because it was given specially to us. If this caution had been fully heeded, the affliction under which my husband has been so great a sufferer would have been saved. The work of God was urgent, and seemed to allow of no relaxation or separation from it. My husband seemed compelled to constant, wearing labor. Anxiety for his brethren liable to the draft, and also concerning the rebellion in Iowa, kept his mind continually strained, and the physical energies were utterly exhausted. Instead of his having relief, burdens never pressed heavier; and care, instead of lessening, was trebled. But there certainly was a way of escape, or God would not have given the caution he did, and would not have permitted him to break down under the taxation. I saw that had he not been specially sustained by God he would have realized the prostration of his physical and mental powers much sooner than he did.

When God speaks, he means what he says. When he cautions, it becomes those noticed to take heed. The reason why I now speak publicly is that the same caution which was given to my husband has been given to others connected with the Office. I saw that unless they change their course of action, they are just as liable to be stricken down as was my husband. I am not willing that others should suffer as he has done. But that which is most to be dreaded is, they would be lost for a time to the cause and work of God, when the help and influence of all are so much needed.

Those connected with the Office cannot endure the amount of care and labor that my husband has borne for years. They have not the constitution, the capital to draw upon, which my husband had. They can519 never endure the perplexities, and the constant, wearing labor which have come upon him, and which he has borne for twenty years. I cannot endure the thought that any in the Office should sacrifice strength and health through excessive labor, so that their usefulness should prematurely end, and they be unable to work in the vineyard of the Lord. It is not merely the gatherers of the fruit that are the essential laborers; all who assist in digging about the plants, watering, pruning, and lifting up the drooping, trailing vines, and leading their tendrils to entwine about the true trellis, the sure support, are workmen who cannot be spared.

The brethren in the Office feel that they cannot leave the work for a few days for a change, for recreation; but this is a mistake. They can and should do so. Even if there were not as much accomplished, it would be better to leave for a few days than to be prostrated by disease and be separated from the work for months, and perhaps never be able to engage in it again.

My husband thought it wrong for him to spend time in social enjoyment. He could not afford to rest. He thought that the work in the Office would suffer if he should. But after the blow fell upon him, causing physical and mental prostration, the work had to be carried on without him. I saw that the brethren engaged in the responsible labor in the Office should work upon a different plan, and make their arrangements to have change. If more help is needed, obtain it; and let relief come to those who are suffering from constant confinement and brain labor. They should attend convocation meetings. They need to throw off care, share the hospitality of their brethren, and enjoy their society and the blessings of the meetings. They will thus receive fresh thoughts, and their wearied energies will be awakened to new life, and they will return to the work far better qualified to perform their part, for they will better understand the wants of the cause.

Brethren abroad, are you asleep to this matter? Must your hearts be made faint by the fall of another of God’s workmen, whom you love? These men are the property of the church. Will you suffer them to die under the burdens? I appeal to you to advise a different order of things. I pray God that the bitter experience that has come upon us may never be allowed to come to any one of the brethren in the Office. Especially do I commend Bro. C to your care. Shall he die for want of air,—the vitalizing air of heaven? The course he is pursuing is really shortening his life. Through his confinement in-doors his blood is becoming foul and sluggish, the liver is deranged, the action of the heart is not right. Unless he works a change for himself, nature will take the work into her own hands. She will make a grand attempt to relieve the system by expelling the impurities from the blood. She will summon all the vital powers to work, and the whole organism will be deranged, and all this may end in paralysis or apoplexy. If he should ever recover from this crisis, his loss of time would be great; but the probabilities of recovery are very small. If Bro. C cannot be aroused, I advise you, brethren, who have an interest in the cause of present truth, to take him, as Luther was taken by his friends, and carry him away from his work.

Since writing the above, I learn that most of “Thoughts on the Revelation,” was written in the night, after the author’s day’s work was done. This was the course which my husband pursued; I protest against such suicide. The brethren whom I have mentioned, who are so closely confined in the Office, would be serving the cause of God by attending meetings, and taking periods of recreation. They would be preserving physical health and mental strength in the best condition to devote to the work. They should not be left to feel crippled because they are not earning wages. Their wages should go on, and they be free. They are doing a great work.

THE REFORM DRESS.

In answer to letters of inquiry from many sisters relative to the proper length of the reform dress, I would say that in our part of the State of Michigan we have adopted the uniform length of about nine inches from the floor. I take this opportunity to answer these inquiries in order to save the time required to answer so many letters. I should have spoken before, but have waited to see something definite on this point in the Health Reformer. I would earnestly recommend uniformity in length, and would say that nine inches as nearly accords with my views of the matter as I am able to express it in inches.

As I travel from place to place, I find that the reform dress is not rightly represented, and am made to feel that something more definite should be said, that there may be uniform action in this matter. This style of dress is unpopular, and for this reason neatness and taste should be exercised by those who adopt it. I have spoken once upon this point, yet some fail to follow the advice given. There should be uniformity as to the length of the reform dress among Sabbath-keepers. Those who make themselves peculiar by adopting this dress should not think for a moment that it is unnecessary to show order, taste, and neatness. Before putting on the reform dress, our sisters should obtain patterns of the pants and sack worn with it. It is a great injury to the dress reform to have persons introduce into a community a style which in every particular needs reforming before it can rightly represent the reform dress. Wait, sisters, till you can put the dress on right.

In some places there is great opposition to the short dress. But when I see some dresses worn by the sisters, I do not wonder that people are disgusted, and condemn the dress. Where the dress is represented as it should be, all candid persons are constrained to admit that it is modest and convenient. In some of our churches I have seen all kinds of reform dresses,522 and yet not one answering the description presented before me. Some appear with white muslin pants, white sleeves, dark delaine dress, and a sleeveless sack of the same description as the dress. Some have a calico dress with pants cut after their own fashioning, not after “the pattern,” without starch or stiffening to give them form, and clinging close to the limbs. There is certainly nothing in these dresses manifesting taste or order. Such a dress would not recommend itself to the good judgment of sensible-minded persons. In every sense of the word it is a deformed dress.

Sisters who have opposing husbands have asked my advice in regard to their adopting the short dress contrary to the wishes of the husband. I advise them to wait. I do not consider the dress question of so vital importance as the Sabbath. Concerning the latter there can be no hesitation. But the opposition which many might receive should they adopt the dress reform, would be more injurious to health than the dress would be beneficial. Several of these sisters have said to me, “My husband likes your dress; he says he has not one word of fault to find with it.” This has led me to see the necessity of our sisters representing the dress reform aright, by manifesting neatness, order, and uniformity in dress. I shall have patterns prepared to take with me as we travel, ready to hand to our sisters whom we shall meet, or to send by mail to all who may order them. Our address will be given in the Review.

Those who adopt the short dress should manifest taste in the selection of colors. Those who are unable to buy new cloth must do the best they can to exercise taste and ingenuity in fixing over old garments, making them new again. Be particular to have the pants and dress of the same color and material, or you will appear fantastic. Old garments may be cut after a correct pattern, and arranged tastefully, and appear like new. I beg of you, sisters, not to form your patterns after your own particular ideas. While523 there are correct patterns and good tastes, there are also incorrect patterns and bad tastes.

This dress does not require hoops, and I hope that it will never be disgraced by them. Our sisters need not wear many skirts to distend the dress. It appears much more becoming, falling about the form naturally, over one or two light skirts. Moreen is excellent material for outside skirts; it retains its stiffness, and is durable. If anything is worn in skirts, let it be very small. Quilts are unnecessary. Yet I frequently see them worn, and sometimes hanging a trifle below the dress. This gives it an immodest, untidy appearance. White skirts, worn with dark dresses, do not become the short dress. Be particular to have your skirts clean, neat, and nice; make them of good material, and in all cases at least three inches shorter than the dress. If anything is worn to distend the skirt, let it be small, and at least one-quarter or one-half a yard from the bottom of the dress or outside skirt. If a cord, or anything answering the place of cords, is placed directly around the bottom of the skirt, it distends the dress merely at the bottom, making it appear very unbecoming when the wearer is sitting or stooping.

None need fear that I shall make dress reform one of my principal subjects as we travel from place to place. Those who have heard me upon this matter will have to act upon the light that has already been given. I have done my duty; I have borne my testimony, and those who have heard me and read that which I have written, must now bear the responsibility of receiving or rejecting the light given. If they choose to venture to be forgetful hearers, and not doers of the work, they run their own risk, and will be accountable to God for the course they pursue. I am clear. I shall urge none, and condemn none. This is not the work assigned me. God knows his humble, willing, obedient children, and will reward them according to their faithful performance of his will. To many the dress reform is too simple and524 humbling to be adopted. They cannot lift the cross. God works by simple means to separate and distinguish his children from the world; but some have so departed from the simplicity of the work and ways of God that they are above the work, not in it.

I was referred to Num. 15:38-41: “Speak unto the children of Israel, and bid them that they make them fringes in the borders of their garments throughout their generations, and that they put upon the fringe of the borders a ribbon of blue. And it shall be unto you for a fringe, that ye may look upon it, and remember all the commandments of the Lord, and do them; and that ye seek not after your own heart and your own eyes, after which ye use to go a whoring; that ye may remember and do all my commandments, and be holy unto your God. I am the Lord your God, which brought you out of the land of Egypt, to be your God; I am the Lord your God.” Here God expressly commanded a very simple arrangement of dress for the children of Israel for the purpose of distinguishing them from the idolatrous nations around them. As they looked upon their peculiarity of dress, they were to remember that they were God’s commandment-keeping people, and that he had wrought in a miraculous manner to bring them from Egyptian bondage to serve him, to be a holy people unto him. They were not to serve their own desires, or to imitate the idolatrous nations around them, but to remain a distinct, separate people, that all who looked upon them might say, These are they whom God brought out of the land of Egypt, who keep the law of ten commandments. An Israelite was known to be such as soon as seen, for God through simple means distinguished him as his.

The order given by God to the children of Israel to place a ribbon of blue in their garments, was to have no direct influence on their health, only as God would bless them by obedience, and the ribbon would keep in their memory the high claims of Jehovah, and prevent them from mingling with other nations,525 uniting in their drunken feasts, and eating swine’s flesh and luxurious food detrimental to health. God would now have his people adopt the reform dress, not only to distinguish them from the world as his “peculiar people,” but because a reform in dress is essential to physical and mental health. God’s people have, to a great extent, lost their peculiarity, and have been gradually patterning after the world, and mingling with them, until they have in many respects become like them. This is displeasing to God. He directs them, as he directed the children of Israel anciently, to come out from the world, and forsake their idolatrous practices, not following their own hearts (for their hearts are unsanctified) or their own eyes, which have led them to depart from God and to unite with the world.

Something must arise to lessen the hold of God’s people upon the world. The reform dress is simple and healthful, yet there is a cross in it. I thank God for the cross, and cheerfully bow to lift it. We have been so united with the world that we have lost sight of the cross, and do not suffer for Christ’s sake.

We should not wish to invent something to make a cross, but if God presents to us a cross, we should cheerfully bear it. In the acceptance of the cross, we are distinguished from the world, who love us not, and ridicule our peculiarity. Christ was hated by the world because he was not of the world. Can his followers expect to fare better than their Master? If we pass along without receiving censure or frowns from the world, we may be alarmed, for it is our conformity to the world which makes us so much like them that there is nothing to arouse their envy or malice; there is no collision of spirits. The world despise the cross. “For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God.” 1 Cor. 1:18. “But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world.” Gal. 6:14.*

SURMISINGS ABOUT BATTLE CREEK.

In 1865 I saw that some have felt at liberty, through envious feelings, to speak lightly of the church at Battle Creek. Some look suspiciously on all that is going on there, and seem to exult if they can get hold of anything to take advantage of, to the discredit of Battle Creek. God is displeased with such a spirit and course of action. From what source do our churches abroad obtain their light and knowledge of the truth? It has been from the means which God has ordained, which center at Battle Creek. Who have the burdens of the cause? It is those who are zealously laboring at Battle Creek. Burdens and heavy trials necessarily come upon those who stand in the fore-front of the hottest battle, and perplexities and wearing thought are attendant upon all who engage in making highly important decisions in connection with the work of God. Our brethren abroad, who are relieved from all this, should feel thankful and praise God that they are thus favored, and should be the last to be jealous, envious, and fault-finding, occupying a position,—“Report, and we will report it.”

The church at Battle Creek have borne the burdens of the Conferences, which have been a severe tax upon nearly all. In consequence of the extra labor, many have brought upon themselves debility which has lasted for many months. They have borne the burden cheerfully, but have felt saddened and disheartened by the heartless indifference of some and the cruel jealousy of others after they returned to the several churches whence they came. Remarks are thoughtlessly made—by some designedly, by others carelessly—concerning the burden-bearers there, and concerning those who stand at the head of the work. God has marked all these speeches, and the jealousy and envy which prompted them; a faithful record is kept. Many thank God527 for the truth, and then turn around and question and find fault with the very means which Heaven has ordained to make them what they are, or what they ought to be. How much more pleasing to God it would be for them to act the part of Aaron and Hur and help hold up the hands of those who are bearing the great and heavy burdens of the work in connection with the cause of God. Murmurers and complainers should remain at home, where they will be out of the way of temptation, where they cannot find food for their jealousies, evil-surmisings, and fault-findings; for the presence of such is only a burden to the meetings; they are clouds without water.

Those who feel at liberty to find fault with and censure those whom God has chosen to act an important part in this last great work, would better seek to be converted and to obtain the mind of Christ. Let them remember the children of Israel who were so ready to find fault with Moses, whom God had ordained to lead his people to Canaan, and to murmur against even God himself. All these murmurers fell in the wilderness. It is easy to rebel, easy to give battle before considering matters rationally, calmly, and settling whether there is anything to war against. The children of Israel are an example to us upon whom the ends of the world are come.

It is easier for many to question and find fault in regard to matters at Battle Creek, than to tell what should be done. Some would even venture to take this responsibility, but they would soon find themselves deficient in experience, and would run the work into the ground. If these talkers and fault-finders would themselves become burden-bearers, and pray for the laborers, they would be blessed themselves and would bless others with their godly example, with their holy influence and lives. It is easier for many to talk than to pray; such lack spirituality and holiness, and their influence is an528 injury to the cause of God. Instead of feeling that the work at Battle Creek is their work, and that they have an interest in its prosperity, they stand aside more as spectators, to question and find fault. Those who do this are the very ones who lack experience in this work, and who have suffered but little for the truth’s sake.

SHIFTING RESPONSIBILITIES.

Those Sabbath-keeping brethren who shift the responsibility of their stewardship into the hands of their wives, while they themselves are capable of managing the same, are unwise, and in the transfer displease God. The stewardship of the husband cannot be transferred to the wife. Yet this is sometimes attempted, to the great injury of both. A believing husband has sometimes transferred his property to his unbelieving companion, hoping thereby to gratify her, disarm her opposition, and finally induce her to believe the truth. But this is no more nor less than an attempt to purchase peace, or to hire the wife to believe the truth. The means which God has lent to advance his cause the husband transfers to one who has no sympathy for the truth; what account will such a steward render when the great Master requires his own with usury?

Believing parents have frequently transferred their property to their unbelieving children, thus putting it out of their power to render to God the things that are his. By so doing, they lay off that responsibility which God has laid upon them, and place in the enemy’s ranks means which God has intrusted to them to be returned to him by being invested in his cause when he shall require it of them. It is not in God’s order that parents who are capable of managing their own business, should give up the control of their property, even to children who are of the same faith. These seldom529 possess as much devotion to the cause as they should, and they have not been schooled in adversity and affliction, so as to place a high estimate upon the eternal treasure, and less upon the earthly. The means placed in the hands of such is the greatest evil. It is a temptation to them to place their affections upon the earthly, and trust to property, and feel that they need but little besides. When means which they have not acquired by their own exertion, comes into their possession, they seldom use it wisely.

The husband who transfers his property to his wife, opens for her a wide door of temptation, whether she is a believer or an unbeliever. If she is a believer, and naturally penurious, inclined to selfishness and acquisitiveness, the battle will be much harder for her with her husband’s stewardship and her own to manage. In order to be saved, she must overcome all these peculiar, evil traits, and imitate the character of her divine Lord, seeking opportunity to do others good, loving others as Christ has loved us. She should cultivate the precious gift of love possessed so largely by our Saviour. His life was characterized by noble, disinterested benevolence. His whole life was not marred by one selfish act.

Whatever the motives of the husband, he has placed a terrible stumbling-block in his wife’s way, to hinder her in the work of overcoming. And if the transfer be made to the children, the same evil results may follow. God reads his motives. If he is selfish, and has made the transfer to conceal his covetousness, and excuse himself from doing anything to advance the cause, the curse of Heaven will surely follow. God reads the purposes and intents of the heart, and tries the motives of the children of men. His signal, visible displeasure may not be manifested as in the case of Ananias and Sapphira, yet in the end the punishment will in no case be lighter than that which was inflicted upon them. In trying to530 deceive men, they were lying to God. “The soul that sinneth, it shall die.”

Such can stand the test of the Judgment no better than the man who received the one talent and hid it in the earth. When called to account, he accused God of injustice: “I knew thee that thou art an hard man, reaping where thou hast not sown, and gathering where thou hast not strewed; and I was afraid, and went and hid thy talent in the earth [where the cause of God could not be benefited with it]; lo, there thou hast that is thine.” Saith God, “Take therefore the talent from him, and give it unto him which hath ten talents, . . . . and cast ye the unprofitable servant into outer darkness; there shall be weeping and gnashing of teeth.” This man was afraid that his lord would be benefited by the improvement of his talent.

I saw that there are many who have wrapped their talent in a napkin and hid it in the earth. They seem to think that every penny which is invested in the cause of God is lost to them beyond redemption. To those who feel thus, it is even so. They will receive no reward. They give grudgingly, only because they feel obliged to do something. God loveth the cheerful giver. Those who flatter themselves that they can shift their responsibility upon wife or children, are deceived by the enemy. A transfer of property will not lessen their responsibility. They are accountable for the means which Heaven has intrusted to their care, and in no way can they excuse themselves from this responsibility, until they are released by rendering back to God that which he has committed to them.

The love of the world separates from God. “If any man love the world, the love of the Father is not in him.” It is impossible for any to discern the truth while the world has their affections. The world comes between them and God, beclouding the vision, and benumbing the sensibilities to such a degree that it is impossible for them to discern sacred things. God calls upon such: “Cleanse your hands,531 ye sinners, and purify your hearts, ye double-minded. Be afflicted, and mourn, and weep. Let your laughter be turned to mourning, and your joy to heaviness.” Those who have stained their hands with the pollution of the world, are required to cleanse themselves from its stains. Those who think they can serve the world and yet love God, are double-minded. But they cannot serve God and mammon. They are men of two minds, loving the world and losing all sense of their obligation to God, and yet professing to be Christ’s followers. They are neither the one thing nor the other. They will lose both worlds unless they cleanse their hands and purify their hearts through obedience to the pure principles of truth. “He that saith he abideth in Him, ought himself also so to walk, even as he walked.” “Herein is our love made perfect, that we may have boldness in the day of Judgment; because as he is, so are we in this world.” “Whereby are given unto us exceeding great and precious promises; that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust.”

It is worldly lust that is destroying true godliness. Love of the world and the things that are in the world, is separating from the Father. The passion for earthly gain is increasing among those who profess to be looking for the soon appearing of our Saviour. The lust of the flesh, the lust of the eye, and the pride of life, control even professed Christians. They are seeking for the things of the world with avaricious lust, and many will sell eternal life for unholy gain.

PROPER OBSERVANCE OF THE SABBATH.

DECEMBER 25, 1865, I was shown that there has been too much slackness in regard to the observance of the Sabbath. There has not been promptness to fulfill the secular duties within the six working days which God has given to man, and carefulness not to532 infringe upon one hour of the holy, sacred time which he has reserved to himself. There is no business of man’s that should be considered of sufficient importance to cause him to transgress the fourth precept of Jehovah. There are cases in which Christ has given permission to labor even on the Sabbath in saving the life of men or of animals. But if we violate the letter of the fourth commandment, for our own advantage from a pecuniary point of view, we become Sabbath-breakers, and are guilty of transgressing all the commandments; for if we offend in one point, we are guilty of all. If in order to save property we break over the express command of Jehovah, where is the stopping-place? Where shall we set the bounds? Transgress in a small matter, and look upon it as no particular sin on our part, and the conscience becomes hardened, the sensibilities blunted, until we can go still further, and perform quite an amount of labor and still flatter ourselves that we are Sabbath-keepers, when according to Christ’s standard we are breaking every one of God’s holy precepts. There is a fault with Sabbath-keepers in this respect, but God is very particular, and all who think that they are saving a little time, or advantaging themselves by infringing a little on the Lord’s time, will meet with loss sooner or later. He cannot bless them as it would be his pleasure to do, for his name is dishonored by them, his precepts lightly esteemed. God’s curse will rest upon them, and they will lose ten or twenty fold more than they gain. “Will a man rob God? yet ye have robbed me, even this whole nation.”

God has given man six days in which to work for himself, but he has reserved one day in which he is to be specially honored. He is to be glorified, his authority respected. And yet man will rob God by stealing a little of the time which the Creator has reserved for himself. God reserved the seventh day as a period of rest for man, for the good of man as well as for his own glory. He saw that the wants of man required a day of rest from toil and care, that533 his health and life would be endangered without a period of relaxation from the labor and anxiety of the six days.

The Sabbath was made for the benefit of man; and to knowingly transgress the holy commandment forbidding labor upon the seventh day is a crime in the sight of Heaven which was of such magnitude under the Mosaic law as to require the death of the offender. But this was not all that the offender was to suffer, for God would not take a transgressor of his law to Heaven. He must suffer the second death, which is the full and final penalty for the transgressor of the law of God.

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