Upon Mount Hor Aaron died and was buried. Moses, Aaron’s brother, and Eleazar, his son, accompanied him to the mount. The painful duty was laid upon Moses to remove from his brother Aaron the sacerdotal robes and place them upon Eleazar, for God had said that he should succeed Aaron in the priesthood. Moses and Eleazar witnessed the death of Aaron; and Moses buried him in the mount. This scene upon Mount Hor carries our minds back to some of the most striking events in the life of Aaron.
Aaron was a man of amiable disposition, whom God selected to stand with Moses and speak for him; in short, to be mouthpiece for Moses. God might have chosen Aaron as leader; but He who is acquainted with hearts, who understands character, knew that Aaron was yielding, and lacked moral courage to stand in defense of the right under all circumstances, irrespective of consequences. Aaron’s desire to have the good will of the people294sometimes led him to commit great wrongs. He too frequently yielded to their entreaties, and in so doing dishonored God. The same lack of firmness for the right in his family resulted in the death of two of his sons. Aaron was eminent for piety and usefulness, but he neglected to discipline his family. Rather than perform the task of requiring respect and reverence of his sons, he allowed them to follow their inclinations. He did not discipline them in self-denial, but yielded to their wishes. They were not disciplined to respect and reverence parental authority. The father was the proper ruler of his own family as long as he lived. His authority was not to cease, even after his children were grown up and had families of their own. God himself was the monarch of the nation, and from the people he claimed obedience and honor.
The order and prosperity of the kingdom depended upon the good order of the church. And the prosperity, harmony, and order of the church depended upon the good order and thorough discipline of families. God punishes the unfaithfulness of parents, to whom he has intrusted the duty of maintaining the principles of parental government, which lie at the foundation of church discipline and the prosperity of the nation. One undisciplined child has frequently marred the peace and harmony of a church, and incited a nation to murmuring and rebellion. In a most solemn manner the Lord has enjoined upon children their duty to affectionately respect and honor their parents. And on the other hand, he requires parents to train up their children, and with unceasing diligence to educate them with regard to the claims of his law, and to instruct them in the knowledge and fear of God. These injunctions which God laid upon the Jews with so much solemnity, rest with equal weight upon Christian parents. Those who neglect the light and instruction which God has given in his word in regard to training their children and commanding their households after them, will have a fearful account to settle. Aaron’s criminal neglect to command the respect and reverence of his sons resulted in their death.
God distinguished Aaron by choosing him and his male posterity for the priesthood. His sons ministered in the sacred office. Nadab and Abihu failed to reverence the command of God to offer sacred fire upon their censers with the incense before him. God had forbidden them, upon pain of death, to present the common fire before him with the incense.
But here is seen the result of loose discipline. As these sons of Aaron had not been educated to respect and reverence the commands of their father, as they disregarded parental authority, they did not realize the necessity of explicitly following the requirements of God. When indulging their appetite for wine and while under its exciting stimulus, their reason was clouded, and they could not discern the difference between the sacred and the common. Contrary to God’s express direction, they dishonored him by offering common instead of sacred fire. God visited them with his wrath; fire went forth from his presence and destroyed them.
Aaron bore his severe affliction with patience and humble submission. Sorrow and keen agony wrung his soul. He was convicted of his neglect of duty. He was priest of the most high God, to make atonement for the sins of the people. He was priest of his household; yet he had been inclined to pass over the folly of his children. He had neglected his duty to train and educate them to obedience, self-denial, and reverence for parental authority. Through feelings of misplaced indulgence, he failed to mold their characters with high reverence for eternal things. Aaron did not see, any more than many Christian parents now see, that his misplaced love and the indulgence of his children in wrong, was preparing them for the certain displeasure of God, and for his wrath to break forth upon them to their destruction. While Aaron neglected to exercise his authority, the justice of God awakened against them. Aaron had to learn that his gentle remonstrance, without a firm exercise of parental restraint, and his imprudent tenderness toward his sons, were cruelty in the extreme. God took the work of justice into his own hands, and destroyed the sons of Aaron.
When God called for Moses to come up into the mount, it was six days before he was received into the cloud, into the immediate presence of God. The top of the mountain was all aglow with the glory of God. And yet even while the children of Israel had this glory in their very sight, unbelief was so natural to them that they began to murmur with discontent because Moses was absent. While the glory of God signified his sacred presence upon the mountain, and their leader was in close converse with God, they should have been sanctifying themselves by close searching of heart, humiliation, and godly fear. God had left Aaron and Hur to take the place of Moses. In his absence, the people were to consult and advise with these men of God’s appointment.
Here Aaron’s deficiency as a leader or governor of Israel is seen. The people beset him to make them gods to go before them into Egypt. Here was an opportunity for Aaron to show his faith and unwavering confidence in God, and with firmness and decision to meet the proposition of the people. But his natural desire to please and to yield to the people, led him to sacrifice the honor of God. He requested them to bring their ornaments to him, and he wrought out for them a golden calf, and proclaimed before the people, “These be thy gods, O Israel, which brought thee up out of the land of Egypt.” And to this senseless god, he made an altar, and proclaimed on the morrow a feast to the Lord. All restraint seemed to be removed from the people. They offered burnt offerings to the golden calf, and a spirit of levity took possession of them. They indulged in shameful rioting and drunkenness; they ate, they drank, and rose up to play.
A few weeks only had passed since they had made a solemn covenant with God to obey his voice. They had listened to the words of God’s law, spoken in awful grandeur from Sinai’s mount, amid thunderings and lightnings and earthquakes. They had heard the declaration from the lips of God himself, “I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage. Thou shalt have no other297gods before me. Thou shalt not make unto thee any graven image, or any likeness of anything that is in Heaven above, or that is in the earth beneath, or that is in the water under the earth; thou shalt not bow down thyself to them, nor serve them; for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; and showing mercy unto thousands of them that love me, and keep my commandments.”
Aaron and also his sons had been exalted by being called into the mount to there witness the glory of God. “And they saw the God of Israel; and there was under his feet as it were a paved work of a sapphire stone, and as it were the body of heaven in his clearness.”
God had appointed Nadab and Abihu to a most sacred work, therefore he honored them in a most wonderful manner. He gave them a view of his excellent glory, that the scenes they should witness in the mount would abide with them, and the better qualify them to minister in his service, and render to him that exalted honor and reverence before the people which would give them clearer conceptions of his character, and awaken in them due obedience and reverence for all his requirements.
Before Moses left his people for the mount, he read to them the words of the covenant that God had made with them, and they with one voice answered, “All that the Lord hath said will we do, and be obedient.” How great must have been the sin of Aaron, how aggravated in the sight of God!
While Moses was receiving the law of God in the mount, the Lord informed him of the sin of rebellious Israel, and requested him to let them go, that he might destroy them. But Moses pleaded before God for the people. Although Moses was the meekest man that lived, yet when the interests of the people over whom God had appointed him as leader were at stake, he lost his natural timidity, and with singular persistency and wonderful boldness, pleaded with God for Israel. He would not consent that God should destroy his people, although God promised that in their destruction he298would exalt Moses, and raise up a better people than Israel.
Moses prevailed. God granted his earnest petition not to blot out his people. Moses took the tables of the covenant, the law of ten commandments, and descended from the mount. The boisterous, drunken revelry of the children of Israel reached his ears long before he came to the camp. When he saw their idolatry, and that they had broken in a most marked manner the words of the covenant, he became overwhelmed with grief and indignation at their base idolatry. Confusion and shame on their account took possession of him, and he there threw down the tables and broke them. As they had broken their covenant with God, Moses, in breaking the tables, signified to them that so also God had broken his covenant with them. The tables whereupon was written the law of God were broken.
Aaron, with his amiable disposition, so very mild and pleasing, sought to conciliate Moses, as though no very great sin had been committed by the people, over which he should feel thus deeply. Moses asked in anger, “What did this people unto thee, that thou hast brought so great a sin upon them? And Aaron said, Let not the anger of my lord wax hot; thou knowest the people that they are set on mischief. For they said unto me, Make us gods, which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. And I said unto them, Whosoever hath any gold, let them break it off. So they gave it me; then I cast it into the fire, and there came out this calf.” Aaron would have Moses think that some wonderful miracle had transformed their golden ornaments into the shape of a calf. He did not relate to Moses that he, with other workmen, had wrought out this image.
Aaron had thought that Moses had been too unyielding to the wishes of the people. He thought that if Moses had been less firm, less decided at times, and that if he had made a compromise with the people, and gratified their wishes, he would have had less trouble, and299there would have been more peace and harmony in the camp of Israel. He, therefore, had been trying this new policy. He carried out his natural temperament by yielding to the wishes of the people, to save dissatisfaction and preserve their good will, and thereby prevent a rebellion, which he thought would certainly come if he did not yield to their wishes. But had Aaron stood unwaveringly for God; had he met the intimation of the people for him to make them gods to go before them to Egypt with the just indignation and horror that their proposition deserved; had he cited them to the terrors of Sinai, where God had spoken his law in such glory and majesty; had he reminded them of their solemn covenant with God to obey all that he should command them; had he told them that he would not, at the sacrifice of his life, yield to their entreaties, he would have had influence with the people to prevent a terrible apostasy. But when, in the absence of Moses, his influence was required to be used in the right direction, when he should have stood as firm and unyielding as did Moses, to prevent the people from pursuing a course of sin, his influence was exerted on the wrong side. He was powerless to make his influence felt in vindication of God’s honor in keeping his holy law. But on the wrong side he swayed a powerful influence. He directed, and the people obeyed.
When Aaron took the first step in the wrong direction, the spirit which had actuated the people imbued him, and he took the lead, and directed as a general, and the people were singularly obedient. Here Aaron gave decided sanction to the most aggravated sins, because it was less difficult than to stand in vindication of the right. When he swerved from his integrity in giving sanction to the people in their sins, he seemed inspired with a decision, earnestness, and zeal new to him. His timidity seemed suddenly to disappear. With a zeal that he had never manifested in standing in defense of the honor of God against wrong, he seized the instruments to work out the gold into the image of a calf. He ordered an altar to be built, and with assurance300worthy of a better cause, he proclaimed to the people that on the morrow there would be a feast to the Lord. The trumpeters took the word from the mouth of Aaron, and sounded the proclamation from company to company of the armies of Israel.
Aaron’s calm assurance in a wrong course gave him greater influence with the people than Moses could have had in leading them in a right course, and in subduing their rebellion. What terrible spiritual blindness had come upon Aaron, that he should put light for darkness and darkness for light! What presumption in him to proclaim a feast to the Lord over their idolatrous worship of a golden image! Here is seen the power that Satan has over minds that are not fully controlled by the Spirit of God. Satan had set up his banner in the midst of Israel, and it was exalted as the banner of God.
“These,” said Aaron without hesitation or shame, “be thy gods, O Israel, which brought thee up out of the land of Egypt.” Aaron influenced the children of Israel to go to greater lengths in idolatry than had entered their minds. They were no longer troubled lest the burning glory like flaming fire upon the mount had consumed their leader. They thought they had a general who just suited them, and they were ready to do anything that he suggested. They sacrificed to their golden god; they offered peace offerings, and gave themselves up to pleasure, rioting, and drunkenness. They were then decided in their own minds that it was not because they were wrong that they had so much trouble in the wilderness; but the difficulty, after all, was with their leader. He was not the right kind of man. He was too unyielding, and kept their sins continually before them, warning, reproving, and threatening them with God’s displeasure. A new order of things had come, and they were pleased with Aaron, and pleased with themselves. They thought, If Moses had only been as amiable and mild as Aaron, what peace and harmony would have prevailed in the camp of Israel! They cared not now whether Moses ever came down from the mount or not.
When Moses saw the idolatry of Israel, and his indignation was so aroused at their shameful forgetfulness of God that he threw down the tables of stone and broke them, Aaron stood meekly by, bearing the censure of Moses with commendable patience. The people were charmed with Aaron’s lovely spirit, and were disgusted with the rashness of Moses. But God seeth not as man sees. He condemned not the ardor and indignation of Moses against the base apostasy of Israel.
The true general then takes his position for God. He has come direct from the presence of the Lord, where he pleaded with him to turn away his wrath from his erring people. Now he has another work to do, as God’s minister, to vindicate his honor before the people, and let them see that sin is sin, and righteousness is righteousness. He has a work to do to counteract the terrible influence of Aaron. “Then Moses stood in the gate of the camp, and said, Who is on the Lord’s side? let him come unto me. And all the sons of Levi gathered themselves together unto him. And he said unto them, Thus saith the Lord God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbor. And the children of Levi did according to the word of Moses; and there fell of the people that day about three thousand men. For Moses had said, Consecrate yourselves to-day to the Lord, even every man upon his son, and upon his brother, that he may bestow upon you a blessing this day.”
Here Moses defines genuine consecration as obedience to God; to stand in vindication of the right, and to show a readiness to carry out the purpose of God in the most unpleasant duties, showing that the claims of God are higher than the claims of friends, or the lives of the nearest relatives. The sons of Levi consecrated themselves to God to execute his justice against crime and sin.
Aaron and Moses both sinned in not giving glory and honor to God at the waters of Meribah. They were302both wearied and provoked with the continual complaining of Israel, and at a time when God was to mercifully display his glory to the people, to soften and subdue their hearts and lead them to repentance, Moses and Aaron claimed the power of opening the rock for them. “Hear now, ye rebels; must we fetch you water out of this rock?” Here was a golden opportunity to sanctify the Lord in the midst of them, to show them the long-suffering of God and his tender pity for them. They had murmured against Moses and Aaron because they could not find water. Moses and Aaron took these murmurings as a great trial and dishonor to themselves, forgetting that it was God whom the people were grieving. It was God whom they were sinning against and dishonoring, not those who were appointed of God to carry out his purpose. They were insulting their best Friend in charging their calamities upon Moses and Aaron; they were murmuring at God’s providence.
This sin of these noble leaders was great. Their lives might have been illustrious to the close. They had been greatly exalted and honored; yet God does not excuse sin in those in exalted positions any sooner than he does in those in more humble positions. Many professed Christians look upon men who do not reprove and condemn wrong, as men of piety and Christians indeed, while they think that those who stand boldly in defense of the right, and will not yield their integrity to unconsecrated influences, lack piety and a Christian spirit.
Those who stand in defense of the honor of God, and maintain the purity of truth at any cost, will have manifold trials, as did our Saviour in the wilderness of temptation. While those who have yielding temperaments, who have not courage to condemn wrong, but keep silent when their influence is needed to stand in defense of the right against any pressure, may avoid many heart-aches and escape many perplexities, they will also lose a very rich reward, if not their own souls. Those who are in harmony with God, and who through faith in him receive strength to resist wrong and stand in defense of the right, will always have severe conflicts,303and will frequently have to stand almost alone. But precious victories will be theirs while they make God their dependence. His grace will be their strength. Their moral sensibility will be keen and clear, and their moral powers will be able to withstand wrong influences. Their integrity, like that of Moses, will be of the purest character.
The mild and yielding spirit of Aaron, and his desire to please the people, blinded his eyes to their sins, and to the enormity of the crime that he was sanctioning. His course in giving influence to wrong and sin in Israel, cost the lives of three thousand men. In what contrast with this is the course of Moses. After he had evidenced to the people that they could not trifle with God with impunity; after he had shown them the just displeasure of God because of their sins, by giving the terrible decree to slay friends or relatives who persisted in their apostasy; after the work of justice to turn away the wrath of God, irrespective of their feelings of sympathy for loved friends and relatives who continued obstinate in their rebellion,—after this Moses was prepared for another work. He proved who was the true friend of God and the friend of the people.
“And it came to pass on the morrow, that Moses said unto the people, Ye have sinned a great sin; and now I will go up unto the Lord; peradventure I shall make an atonement for your sin. And Moses returned unto the Lord, and said, Oh, this people have sinned a great sin, and have made them gods of gold. Yet now, if thou wilt forgive their sin—and if not, blot me, I pray thee, out of thy book which thou hast written. And the Lord said unto Moses, Whosoever hath sinned against me, him will I blot out of my book. Therefore now go, lead the people unto the place of which I have spoken unto thee; behold, mine Angel shall go before thee; nevertheless in the day when I visit I will visit their sin upon them. And the Lord plagued the people, because they made the calf, which Aaron made.”
Moses supplicated God in behalf of sinning Israel. He did not try to lessen their sin before God; he did not304excuse them in their sin. He frankly acknowledged that they had sinned a great sin, and had made them gods of gold. Then he loses his timidity, and the interest of Israel is so closely interwoven with his life that he comes with boldness to God, and prays for him to forgive his people. If their sin, he pleads, is so great that God cannot forgive them, if their names must be blotted from his book, he prays the Lord to blot out his name also. When the Lord renewed his promise to Moses, that his Angel should go before him in leading the people to the promised land, Moses knew that his request was granted. But the Lord assured Moses that if he was provoked to visit the people for their transgressions, he would surely punish them for this grievous sin also. But if they were henceforth obedient, he would blot this great sin out of his book.
TO A YOUNG MINISTER AND HIS WIFE.
DEAR BROTHER AND SISTER A: For some months, I have felt that it was time to write to you some things which the Lord was pleased to show me in regard to you several years ago. Your cases were shown me in connection with those of others who had a work to do for themselves in order to be fitted for the work of presenting the truth. I was shown that you were both deficient in essential qualifications, and that if these are not obtained, your usefulness, and the salvation of your own souls, will be endangered. You have some faults in your characters which it is very important that you should correct. If you neglect to take hold of the work resolutely and in earnest, these wrongs will increase upon you, and will greatly cripple your influence in the cause and work of God, and will finally result in your being separated from the work of preaching the truth, which you love so well.
In the vision given me for B, I was shown that he had a very unfortunate stamp of character. He had not305been disciplined, and his temper had not been subdued. He had been permitted to have his own head, and to do very much as he pleased. He was greatly deficient in reverence for God and man. He had a strong, unsubmissive spirit, and but a very faint idea of proper gratitude to those who were doing their utmost for him. He was extremely selfish.
I was shown that independence, a firm, set, unyielding will, a lack of reverence and due respect for others, selfishness and too great self-confidence, mark the character of Sister A. If she does not watch closely, and overcome these defects in her character, she will surely fail of sitting with Christ in his throne.
In regard to Bro. A, I was shown that many of the things mentioned in the testimony to B applied to you. I was pointed back to your past life. I saw that from a child you have been self-confident, headstrong, and self-willed, and have followed your own mind. You have an independent spirit, and it has been very difficult for you to yield to any one. When it was your duty to yield your way and your wishes to others, you would carry matters out in your own rash way. You have felt that you were fully competent to think and act for yourself independently. The truth of God has been accepted and loved by you, and has done much for you; but it has not wrought all that transformation necessary for the perfection of Christian character. When you first started out to labor in the cause of God, you felt more humble, and were willing to be advised and counseled. But as you began to be successful in a degree, your self-confidence increased, and you were less humble, and became more independent.
As you looked at the work of Bro. and Sister White, you thought that you could see where you could have done better than they. Feelings have been cherished in your heart against them. You were naturally skeptical, infidel, in your feelings. As you have seen their work, and heard the reproofs given to those who were wrong, you have questioned how you would bear such plain testimony. You decided that you could not receive it,306and began to brace yourself against the manner of their laboring, and thus opened a door in your heart for suspicion, doubt, and jealousy of them and their work.
You became prejudiced in your feelings against their labor. You watched, and listened, and gathered up all you could, and surmised much. Because God had given you a measure of success, you began to place your short experience and labors upon a level with Bro. White’s labors. You flattered yourself that, were you in his place, you could do very much better than he. You began to grow large in your own eyes. You thought your knowledge far more extensive and valuable than it was. Had you had one-hundredth part of the experience in real labor, care, perplexity, and burden-bearing in this cause that Bro. White has had, you would be better able to understand his work, and be better prepared to sympathize with him in his labors, rather than to murmur and be suspicious and jealous of him.
In regard to your own post of labor, you should be very jealous of yourself lest you fail to do your work to God’s acceptance, and lest you fail to honor the cause of truth in your labors. You should, in humiliation of soul, feel, “Who is sufficient for these things?” The reason why both of you are so ready to question and surmise in regard to Bro. White’s work, is because you know so little about it. So few real burdens have ever pressed upon your souls, so little real anguish for the cause of God has touched your hearts, so little perplexity and real distress have you borne for others, that you are no more prepared to appreciate his work than is a ten year old boy the care, anxiety, and wearisome toil of his burdened father. The boy may pass along joyous in spirit, because he has not the experience of the burdened, careworn father. He may wonder at the fears and anxieties of the father, which look needless to him; but when years of experience shall be added to his life, when he takes hold of, and bears its real burdens, then he may look back to his father’s life, and understand that which was mysterious to him in his boyhood, for bitter experience has given him knowledge.
I was shown that you are in danger of getting above the simplicity of the work, and of placing yourself upon the pinnacle. You feel that you need no reproof and counsel; and the language of your heart is, “I am capable of judging, discriminating, and determining between right and wrong. I will not have my rights infringed upon. No one shall dictate me. I am capable of forming my own plans of action. I am as good as anybody. God is with me, and gives me success in my efforts. Who has authority to interfere with me?” These words I heard you utter, as your case was passing before me in vision, not to any person, but as if in conversation with yourself. My attending angel repeated these words, as he pointed to you both: “Except ye be converted, and become as little children, ye shall not enter into the kingdom of Heaven. Whosoever shall humble himself as this little child, the same is greatest in the kingdom of Heaven.”
I saw that the strength of the children of God is in their humility. When they are little in their own eyes, Jesus will be to them their strength and their righteousness, and God will prosper their labors. I was shown that God would prove Bro. A. He would give him a measure of prosperity; and if he would bear the test, if he would turn the blessings of God to good account, not taking honor to himself, and not becoming lifted up, selfish, and self-confident, the Lord would continue his blessings, for the sake of his cause and for his own glory.
I saw, Bro. A, that you were in the greatest danger of becoming lifted up, self-righteous, self-sufficient, and feeling that you are rich and in need of nothing. Unless you guard yourself upon these points, the Lord will allow you to go on until you make your weakness apparent to all. You will be brought into positions where you will be sorely tempted if others do not regard you in as exalted a light as you estimate yourself and your ability. I was shown that you were poorly prepared to bear much prosperity and a great amount of success. A thorough conversion alone will do the work necessary to be done in your case.
I have been shown that both of you are naturally selfish. You are in constant danger, unless guarded, of thinking and acting in reference to yourselves. You will lay your plans for your own accommodation, without taking into account how much you may inconvenience others. You are inclined to carry out your ideas and plans without regarding the plans, and respecting the views or feelings, of others. Both of you should cultivate reverence and respect for others.
Bro. A, you have considered that your work was of too great importance for you to come down to engage in household duties. You have not a love for these requirements. You neglected them in your younger days. But these small duties which you neglect, are essential to the formation of a well-developed character.
I have been shown that our ministers generally are deficient in making themselves useful in the families where they are entertained. Some devote their minds to study, because they love this employment. They do not feel that it is a duty which God enjoins upon ministers to make themselves a blessing in the families which they visit; but many give their minds to books, and shut themselves away from the family, and do not converse with them upon the subjects of truth. The religious interests in the family are scarcely mentioned. This is all wrong. Ministers who have not the burden and care of the publishing interest upon them, and who have not the perplexities and numerous cares of all the churches, should not feel that their labor is excessively hard. They should feel the deepest interest in the families they visit; they should not feel that they are to be petted and waited upon while they give nothing in return. There is an obligation resting upon Christian families to entertain the ministers of Christ, and there is also a duty resting upon ministers who receive the hospitality of Christian friends, to feel under mutual obligation to bear their own burdens as far as possible, and not be a tax to their friends. Many ministers entertain the idea that they must be especially favored and waited upon, and they are frequently injured, and their usefulness crippled by being treated as pets.
Bro. and Sister A, while among your brethren you have too frequently made it a practice to make arrangements agreeable to yourselves, and to take a course to gather attention to yourselves, without considering the convenience or inconvenience of others. You are in danger of making yourselves a center. You have received the attention and consideration of others, when, for the good of your own souls, as well as for the benefit of others, you should have devoted more attention to those you visited. Such a course would have given you far greater influence, and you would have been blessed in winning more souls to the truth.
Bro. A., you have ability to present the truth to others. You have an investigative mind; but there are serious defects in your character, which I have mentioned, and which must be overcome. You neglect many of the little courtesies of life, because you think so much of yourself that you do not realize that these little attentions are required of you. God would not have you burden others, while you neglect to see and do the things that some one must do. It does not detract from the dignity of a gospel minister to bring in wood and water when needed, or to exercise by doing necessary work in the family where he is entertained. In not seeing these little important duties, and improving the opportunity to do them, he deprives himself of real blessings, and also deprives others of the good that it is their privilege to receive from him.
Some of our ministers do not have an amount of physical exercise proportionate to the taxation of the mind. As the result, they are suffering from debility. There is no good reason why the health of ministers who have to perform only the ordinary duties devolving upon the minister should fail. Their minds are not constantly burdened with perplexing cares and heavy responsibilities in regard to the important institutions among us. I saw that there is no real reason why they should fail in this important period of the cause and work, if they will pay due regard to the light that God has given them in regard to how to labor and how to exercise, and will give proper attention to their diet.
Some of our ministers eat very heartily, and then do not exercise sufficiently to work off the waste matter which accumulates in the system. They will eat, and then spend most of their time sitting down, reading, studying, or writing, when a share of their time should be devoted to systematic physical labor. Our preachers will certainly break down in health unless they are more careful not to overload the stomach by too great a quantity of even healthful food. I saw that you, Bro. and Sister A, were both in danger on this point. Overeating prevents the free flow of thought and words, and that intensity of feeling which is so necessary in order to impress the truth upon the heart of the hearer. The indulgence of appetite beclouds and fetters the mind, and blunts the holy emotions of the soul. The mental and moral powers of some of our preachers are enfeebled by improper eating and lack of physical exercise. Those who crave great quantities of food should not indulge their appetite, but should practice self-denial, and retain the blessings of active muscles and unoppressed brains. Overeating stupefies the entire being by diverting the energies from the other organs to do the work of the stomach.
The failure of our ministers to exercise all the organs of the body proportionately, causes some organs to become worn, while others are weak from inaction. If wear is left to come almost exclusively upon one organ, or set of muscles, the one most used must become overwearied and greatly weakened. Each faculty of the mind, and each muscle, has its distinctive office, and all are required to be equally exercised in order to become properly developed and to retain healthful vigor. Each organ has its work to do in the living organism. Every wheel in the machinery must be a living, active, working wheel. All the faculties have a bearing upon one another, and all need to be exercised in order to be properly developed.
Bro. and Sister A, neither of you enjoy physical, domestic labor. Both of you need to cultivate a love for the practical duties of life. This education is necessary311for your health, and will increase your usefulness. You think too much of what you eat. You should not touch those things which will give a poor quality of blood; both of you have scrofula.
Bro. A, your love for reading and your dislike for physical taxation, while talking and exercising your throat, make you liable to disease of the throat and lungs. You should be guarded, and should not speak hurriedly, rattling off what you have to say as though you had a lesson to repeat. You should not let the labor come upon the upper portion of the vocal organs, for this will constantly wear and irritate them, and will lay the foundation for disease. The action should come upon the abdominal muscles. The lungs and throat should be the channel, but should not do all the work.
I was shown that the manner in which you and your wife eat will bring disease, which, when once fastened upon you, will not be easily overcome. You may both bear up for years, and not show any special signs of breaking; but cause will be followed by the sure results. God will not work a miracle for either of you, to preserve your health and life. You must eat, and study, and work, understandingly, following enlightened conscience. Our preachers should all be sincere, genuine health reformers, not merely adopting the reforms because others do, but from principle, in obedience to the word of God. God has given us great light upon the health reform, which he requires us all to respect. He does not send light to be rejected or disregarded by his people without their suffering the consequences.