有关婚姻责任和健康改良极端倾向的证言
以下证言的撰写是为了给威斯康辛州门罗教会带来特别的帮助。写好以后，觉得很重要，单单一份似乎不够。所以我决定印一百份，分给特别关心这个问题的朋友。但这个证言所涉及的问题与所有的健康改良者有关，特别是那些受极端分子影响的人，我想最好还是专门印一版，以满足所有希望阅读的人。{PH101 3.1}
1868年10月25日，在纽约州亚当斯中心的年会上，我蒙指示看到，威斯康辛州门罗的弟兄们因H.C.米勒和H.S.吉丁斯的行为而处于极大的困惑和忧虑当中。那些心中有上帝圣工的人不能不感到对圣工忧心如焚，盼其兴旺。我蒙指示看到，这些人是不可靠的。他们是极端主义者，会使健康改良运动一败涂地。他们的做法无法纠正或改良那些饮食不节制的人;他们的影响却会使信徒和非信徒生厌，会驱使他们离改良更远，而不是引他们更近。我们的观点一般与世人的观点大相径庭，是不受欢迎的。任何一种理论，无论多么合理，只要限制食欲，大众就会拒绝。人们考虑的是口味而非理智和健康。凡离开习俗的常轨而提倡改良的人，都会遭到反对，被人视为疯狂、愚蠢和激进，但愿他们采取始终如一的作法。但当提倡健康改良之人走向极端，并且在行为上前后不一之时，即使人们确实变得讨厌健康改良，也不可受责备了。这些极端分子几个月造成的影响，他们就是尽一生之力也无法挽回。我们信仰的全部理论都因他们而名誉扫地，他们也决无法令那些眼见这种所谓健康改良表现的人再认为其中有什么好的了。这些人正在做一项令撒但乐于见到其进展的工作。{PH101 3.2}
那些提倡不受欢迎之真理的人应当在自己的生活上十分表里如一，他们应当极其小心，避免任何有极端嫌疑的行为。他们不应力求见到自己能采取与他人多么不同的立场;反应力求见到他们能与自己想要改革之人走得多近，以便帮助他们达到自己所高度重视的立场。他们若有这样的感触，就会采取一种方针，使自己所提倡的真理受到具有优良判断力的坦诚明智男女的赞同。这些人将不得不承认健康改良的题旨是连贯一致的。{PH101 5.1}
我蒙指示见到H.S.吉丁斯在他家中的情形。他素来是严肃而傲慢的人。他因米勒弟兄的倡导而接受了健康改良的道理。他也像米勒弟兄一样，对这个问题持极端的观点;由于没有平衡稳健的心思，他犯了可怕的错误，其后果是时间所不能磨灭的。借着从书本上收集的材料，他开始实行曾听到的米勒弟兄所倡导的理论，并且像他一样，强调人人都要达到他所竖立的标准。他使自己的家人严守这些规则，却没能控制自己的兽性倾向。他自己没能达到那标准，没能攻克己身。他若对健康改良的体制有正确的知识，原会知道他妻子的状况是不可能生育健康子女的。他自己不驯的情欲已支配了一切，没有顾及因果的关系。在他儿女出生之前，他没有照他妻子作为一个女人在孕期所当得的照顾她。反而按照米勒弟兄的想法，严厉管束他的妻子，给她造成了极大的伤害。对于滋养母子两命所必需的食物，他没有在质与量方面作充分的供应。在另一个生命依赖于她的生命之时，她的身体没有得到那支持其体力所必需的、富于营养、有益健康的食物。无论是质与量，都很缺乏。她的身体起变化，需要多种大量的更有营养的食物。她的儿女生来就缺少消化能力而且血液不良。母亲从被迫领受的食物不能供应良好的血液，因此她所生产的儿女体质不良。{PH101 5.2}
这位为夫、为父者所采取的行动理应受到最严厉的批评。他的妻子缺少健康而富有营养的食物。她没有足够的衣食，不得安舒。她背负着难堪的重担。她的丈夫成为了她的主宰、良心和意志。有些人的本性会反抗这种僭取的权威。他们不会忍受这种管制。他们变得对压迫感到厌烦，而且起来胜过这种压制。但他妻子的情况却不是这样。她忍受他作她的良心，力求感到这是为了有更好的结果。但受到侮辱的自然机能不会这么容易被征服，而是作出恳切的要求。她身体的自然机能渴求更有营养的东西，致使她恳求自己的丈夫，却没有效果。她的要求很少，却不被尊重。两个孩子已经被他盲目的错误和无知的顽梗牺牲掉了。要是有理智的人在食物上像他对待自己妻子这样虐待无言的牲畜，社会也会出手干涉，将他们绳之以法。{PH101 7.1}
首先，H.S.吉丁斯本不应犯这么大的罪，竟然在明知孩子会有病的情况下要孩子，因为这些孩子必从父母得到悲惨的遗传。他们把不健康的东西传给了自己的孩子。孩子们的血液必定充满来自父母的淋巴结核的体液，尤其是父亲，他的习惯已经败坏了自己的血液，削弱了整个身体系统。这些可怜的孩子不仅在双重意义上有患淋巴结核的倾向，还会带有他们父亲心智和道德上的缺陷，因母亲的遗传而缺乏高尚的自立精神、道德勇气和魄力。世界已因带有这种印记的人增多而受了咒诅，这种人必定在身体、智力和道德能力上低于他们父母的水平;因为他们的条件和环境甚至不如他们的父母。{PH101 8.1}
H.S.吉丁斯没有能力照料一个家庭。他根本不应组建家庭。他的婚姻完全是一个错误。他已使他妻子的生活很悲惨，而孩子的出生更令她的状况雪上加霜。这个男人无法维持一个家庭正常的需要，他只管把这些孩子生在世上，之后便不闻不问了。{PH101 9.1}
那些自称是基督徒的人若不多多祈祷，从结婚是否能荣耀上帝的高尚立场来谨慎考虑婚姻问题，就不应建立婚姻关系。他们应恰当地考虑婚姻关系每项权利的结果，且以圣化的原则作为每一行动的根据。在决定要给家庭添丁加口时，他们应当慎重考虑，这些孩子生到世上来，是会给上帝增添荣耀，还是会使祂蒙羞。他们应当自始至终在自己婚姻生活的每一年力求荣耀上帝。他们应冷静地考虑能给自己的孩子提供些什么。他们没有权利把孩子生到世上成为别人的重担。他们有生意可以倚靠维持家庭，以便无需成为别人的重担吗?如果没有，他们把孩子生到世上，让他们因缺衣少食，得不到正当的照料而受苦，便是犯罪。在这个快速败坏的时代，人们不考虑这些事。私欲作主而且不愿受控制，虽然它作主的结果是软弱、痛苦和死亡。女性被迫过艰辛、痛苦、遭难的生活，因为那名为丈夫的男人情欲无法控制——这种男人更适合被称为畜生。母亲们终日生活艰难，怀中几乎始终有孩子，想方设法给孩子有饭吃有衣穿。这种累积的悲惨不幸充斥着世界。{PH101 9.2}
世界上很少有真实、专诚、纯洁的爱。这种宝贵的爱非常罕见。人们把情欲当成了爱。许多女子的柔美情感，在婚后受到了丈夫的虐待和蹂躏，因为婚姻关系听任她称为丈夫的男人残暴地对待她。她发现丈夫的爱情品质竟是如此卑劣，不禁大为厌恶。{PH101 10.1}
许多家庭生活在非常不幸的状况之中，因为作丈夫和父亲的让自己的动物本性来支配理智和道德本性。他们经常感觉虚弱和郁闷，却没有想到这是他们不当行为的结果。我们对上帝负有严肃的职责，要保持心灵的纯洁和身体的健康，以便造福人群，向上帝献上完美的服务。使徒曾发出警戒的话说：“所以不要容罪在你们必死的身子上作主，使你们顺从身子的私欲”(罗6:12)。他敦促我们前进，告诉我们：“凡较力争胜的，诸事都有节制”(林前9:25)。他劝导凡自称为基督徒的，要将自己的身体献上，“当作活祭，是圣洁的，是上帝所喜悦的”(罗12:1)。他说：“我是攻克己身，叫身服我;恐怕我传福音给别人，自己反被弃绝了”(林前9:27)。{PH101 11.1}
认为妇女在分娩前的生活与平时毫无二致，乃是常见的错误。在这重要的时期，应该竭力减轻母亲的操劳。她的体内正起着极大的变化。她需要更大量的血液，因此必须多吃那些富有营养的食物，好使其转化为血液。如果不充分地供给她营养丰富的食物，她就无法维持体力，而结果她儿女的精力便被剥夺了。她的衣着也必须加以注意。应该十分谨慎，免得身体受凉。她不可因穿着不够的衣服而无谓地将活力消耗在皮肤上面。母亲如果得不到充分增进健康而富有营养的食物，则她血液的质和量都必有所缺欠。她血脉的循环必欠佳，而且她的孩子也必有同样的缺乏。她的儿女必不能使所进用的食物变成良好的血液以保养身体系统。母子的健壮大半基于良好而暖和的衣服，以及富有营养的食物。应当体谅产妇身体比常人有更多的消耗，必须予以供应和补充。{PH101 12.1}
但是，从另一方面来说，如果因为孕妇的特殊情况，便让她放纵食欲，大吃大喝，这却是基于习俗、而与纯正理性无关的一种错误。妊娠期中的妇女，食欲变化多端，没有定数，很难满足。照一般的习俗，便是让她想吃什么吃什么，不向理性请教这等食物是否给她的身体和胎儿生长供应适当的营养。孕妇的食物应当富有营养，但却不应有刺激性。习俗的说法，如果她要肉食、腌渍品，或是香料浓烈的食物和肉饼，都当让她吃，只要她有胃口就行。这实在是一种大错，而且害处甚多，简直无法估计。若是有一个时期是需要简朴的饮食和特别注意食物的质量，那就是这个十分重要的妊娠时期了。{PH101 13.1}
凡是注重原则且受过良好指教的妇女，在这种时期绝不会稍离饮食简朴的习惯，正如在其它时期一样。她们必考虑到另有一条生命仰赖着她们，也必注意她们的一切生活习惯，特别是饮食习惯。她们不可进用那些虽然美味可口，却毫无营养而含有刺激性的食物。太多的顾问都准备劝她们去作那些理智告诉她们不该作的事。{PH101 13.2}
由于父母满足食欲，许多孩子生来就患有疾病。我们的身体并不是你想吃什么，就需要什么。想吃什么就必须吃什么乃是基督徒女性们应当拒绝的一个大错误。不应让想象来控制身体的需要。凡让口味当家的人，必因干犯其生命律法之罪而受苦;而且其害不止于此，她们无辜的儿女也会同蒙其害。{PH101 14.1}
造血器官不能把香料、肉饼、腌渍品和病畜之肉变成良好的血液。母亲若吃了这么多的食物，以致消化器官被迫过劳来处理以使身体免遭刺激性食物之害，她不但对自己的身体不公道，也给儿女奠下了多病的基础。她若随意进食，吃自己所幻想的东西，不顾后果如何，她就一定要承受罪罚，而且受害的不只是她本人而已，她无辜的孩子，也必因她的糊涂不慎而受苦。{PH101 14.2}
母亲所处的环境应当密切注意，务求使之舒适愉快。作丈夫和父亲的人负有特别的责任，要尽其所能地减轻妻子和母亲的重担。他应该在可能范围之内分负她健康方面的重担。他须和蔼，有礼，亲切，温柔，特别注意她所有的需要。须知有些妇女在分娩时所得到的照顾，还不如马厩里的牲口所得到的一半呢!{PH101 15.1}
H.S.吉丁斯在这方面非常欠缺。当他妻子的身体需要处于最佳健康状况时，却得不到大量有益健康的食物和合适的衣服。当她需要特别的衣服和特别好的简单清淡而又有营养的食物时，却不让她有。她的身体渴求那些能变成血液的材料;他却不供给她。其实，适量的牛奶与糖加少量的盐，用酵母发过的白面包来变换一下，有时也可请人用各种方法，以全麦面粉烹制素的葡萄干糕;用葡萄干、洋李干和无花果制的米布丁，以及许多我可提出的别种餐食，都是可以应付人食欲要求的。如果他无法得到这些东西，他可以给他妻子准备一些葡萄汁。这比不给她要好。在某些情形下，与其让人强烈地渴望，倒不如提供少量极小害处的肉食。{PH101 15.2}
我蒙指示看到H.C.米勒和H.S.吉丁斯使上帝的圣工蒙羞。他们已使上帝的工作蒙受永远不能完全洗除的污点。{PH101 16.1}
我又蒙指示看到我们亲爱的布朗弟兄的家庭。如果这位弟兄适时接受恰当的帮助，他的家人原会活到今天。当地法律没有制止这例虐待事件，真是令人不解。这个家庭中的成员因为缺乏最普通、最简单的食物而死亡。他们竟在这个物产丰饶的地方饿死。一个新手在他们身上乱行其是。那个年轻人不是死于疾病，而是死于饥饿。他身体原本可以借着食物保持强壮并富于机能。{PH101 16.2}
在高烧的情况下，短期禁食可以降烧，并使水疗更有效果。但主治医生需要了解病人的实际状况，不可让他长期禁食，以致身体虚弱。高烧的时候，食物会在更大的程度上刺激和兴奋血液。但当体温降低时，就当谨慎、明智地给病人补充营养。如果禁食太久，胃因渴望食物，反而会产生热量，这时只有采用适量而良好的食物方可降低其热度。这可以供给身体一些运转的能量。如果病人明显想吃东西，即便是在发烧时，也当以适量的、简单的食物来满足他的欲望，这会比禁止他吃饭效果好些。当病人一心想着食物时，他身心的机能不会因少量简单的食物而过劳。{PH101 17.1}
那些掌握别人生命的人，必须是生活上成功的人。他们应当有见识和智慧，能对人深表同情，见到人受苦便大发恻隐之心。一些在人生的其它事业上一事无成的人竟作起了医生。他们在还没有什么经验的时候，竟将别人的性命操在自己手中。他们看到别人成功的方案，便拿过来照搬，实行在那些信赖他们的人身上，扑灭了这些人最后一点生命的火花;可是他们毕竟不学无术，却会挺有自信地故伎重演，实施同样严格僵化的治疗。有些人的体能足以抵抗强加于他们的这种可怕治疗，且活了下来。于是这些新手便将荣耀归于自己，其实他们谁也不配得。那些人得康复完全是由于上帝和他们强壮的体质。{PH101 18.1}
米勒弟兄一直处在不合适的位置——作H. S.吉丁斯弟兄的支柱，替他思考，站在他旁边，作他的后盾。这两个人在健康改良的问题上是狂热盲信的。{PH101 19.1}
米勒弟兄自视甚高，他是在自己欺骗自己。他在实行自己的见解上是自私而且顽固的。他不是一个受教的人。他的意志没有降服。他不是一个心地谦卑的人。这样的人决不能担任医生之职。{PH101 19.2}
他或许通过读书得了一点知识，但这还远远不够。医生必须具有经验。我们的人太少，不能被这么卑鄙可耻地牺牲掉，遭受这种人的试验。他们若不放弃自己严格僵化的见解和主张，承认自己的错误，并且从经验中学到教训，就会有许多宝贵的人成为他们的牺牲品。{PH101 19.3}
米勒弟兄过于顽固、任性、不受教，以致我们的主无法使用他在祂的圣工上作成任何特别的工作。他太顽梗，一些人已经命丧他手，而这仍不足以使他改变自己的做法。他反倒更加热切地坚持自己的观点和主意。{PH101 19.4}
这些人将要悲哀地认识到，他们最好受教，不要推进自己的极端见解，无论结果如何。如果这两个人从事别的某种职业，不会因他们的行为危及他人的生命和健康，社区才会幸免于难，社会才会安全一些。{PH101 20.1}
将别人的生命操之在手，这实在是责任重大!因处理不当而使别人丧失宝贵的生命更是可怕!布朗弟兄家的情形很糟糕。这些人或许能给自己开脱，但那不能使上帝的圣工免受指摘，也不会使那因缺少食物而死去的那个儿子再活过来。一点上好的葡萄汁和食物原会使他脱离死亡，让他的家庭免遭丧子之痛。如果施行在儿子身上的手段继续用在父亲身上，则这作父亲的不久也要命丧黄泉了。幸而来自保健院的莱医生光临并且给出了及时的忠告，才救了他。{PH101 20.2}
现在应当设法阻止那些新手参加倡导健康改良的工作，必须终止他们的行为和言论。因为他们所发挥的影响和危害，即便是那些最聪明、最能干的人用其最佳的感化力，也难以抵消。现今最有资格倡导健康改良的人，也不能完全消除大众因这些极端者的错误行动而得的成见。他们无法使健康改良的真理在这些人所生活的社区内占有正当的地位。大部分门户已被关闭，以致关于安息日和我们的救主快来的现代真理无法达于那些不信的人。那最宝贵的真理已被人弃绝，人们对其不屑一顾。这些人一般被称为是守安息日和健康改良者的代表。那些如此成为不信之人绊脚石的人，真是应负严重的责任。{PH101 21.1}
米勒弟兄需要彻底的归正。他没有自知之明。如果他少一点自负，多一点内心的谦虚，则他的知识还可有实际用途。他自己有一番工作要完成，是别人无法替他作的。他若不是出于被迫，就不肯将自己的见解和判断屈服于任何活人。他品格中的一些特点至为恶劣，他必须克服它们。相比于H. S.吉丁斯，他要负更大的责任，他的情形也更差一些，因为他的知识更多，也更聪明。H. S.吉丁斯一直受他的思想影响。{PH101 21.2}
米勒弟兄意志坚决，好恶的情绪非常强烈。他若走上错路，随从己心的爱好，而不本着智慧行事，而且他的错误摆在面前，即使他知道自己不对，也会很不愿意承认自己错了，采取了错误的做法，而是会编造某种理由叫人认为他终究是对的。这就是为什么他被撇下去随从他自己愚拙的判断和智慧的原因。{PH101 22.1}
他在父家一直不是一个福气，反倒是使家人焦虑悲伤的一个祸根。他从孩提时代起便桀骜不逊。他从不愿坦率地承认自己犯了错误，做了坏事，所以为了摆脱困境，他会绞尽脑汁发明某个藉口，自以为没有撒谎，而是足够自卑地承认了自己的错误。他已把这种习惯带进了自己的宗教经验中。他有一种特殊的本领，藉口说健忘来避开问题，其实是他多次选择了忘记。{PH101 22.2}
要是他成了上帝愿意他成为的那等人，原会使他的亲友归向真理。但他固执的作风令人生厌。他把真理用作争论的话题。他不顾父亲的反对，执意在父亲家中谈论圣经话题，并用那些最易引起反对的主题大大争论，而没有力求以谦卑的心态和对生灵不息的爱，去得人归向将真理，使人得到亮光。{PH101 23.1}
当他追求错误的做法，显然与温柔谦卑的耶稣的门徒不相称，也知道他的言语行为与真理使人成圣的感化力不一致时，他却执拗地为自己辩护，直到他的诚实受到置疑。他已使自己的亲友厌恶末后极宝贵的真理;他已成了他们的绊脚石。他的强词夺理，他的顽梗固执，他看待问题的极端，已经使越来越多的人转离了真理，远过于他最佳的努力所得到的人。{PH101 23.2}
他很争强好胜，顽梗固执，骄傲自负。在他归正以前，他的影响力无法造福任何教会。他能看到别人的错误，如果这人和那人不充分认可他所提出的东西，他就会置疑他们的行为;然而要是有人接受他所提倡的东西，他就看不出也不愿意看出他们的错误过失了。这是不对的。他在许多问题上可能是正确的，但他的心没有住在耶稣基督里面。当他能有自知之明，且愿纠正自己品格的缺陷时，他才会处于将自己的光照在人前的地步，好让人看见他的好行为，将荣耀归给我们在天上的父。一直以来他的光照出来的方式使人断言那是黑暗，使人厌弃亮光。自我必须死去，他必须拥有一种受教的精神，否则就会被撇下去偏行己路，充满他自己的作为。{PH101 24.1}
“然而主的仆人不可争竞;只要温温和和地待众人，善于教导，存心忍耐，用温柔劝戒那抵挡的人，或者上帝给他们悔改的心，可以明白真道”(提后2:24-25)。{PH101 25.1}
“不要毁谤，不要争竞[不要以一种自夸、得意的态度谈论真理]，总要和平，向众人大显温柔”(多3:2)。{PH101 25.2}
“只要心里尊主基督为圣。有人问你们心中盼望的缘由，就要常作准备，以温柔、敬畏的心回答各人”(彼前3:15)。{PH101 25.3}
米勒弟兄的心想要控制别人，如果得不到这种特权他就不满意。他不是一个使人和睦的人。他的做法会使一个教会起更多的混乱和猜疑，就是十个人也无法抵消其影响。他特殊的性情是喜欢吹毛求疵，除了自己谁都批评。他不会成功，除非他学会多年前就应学会的教训，谦卑己心。他在这个年纪要学到这个教训就要多多牺牲自我。他一生都在努力建造自己、拯救自己、保全自己的性命，但他的努力每次都白费了。{PH101 25.4}
米勒弟兄所需要的，就是要除掉眼中欺骗性的光泽，使他可以用上帝之灵所启迪的眼光看透自己的心，试验权衡自己的每一个动机，不让撒但给他的行为加上虚伪的色彩。他的处境极端危险。他必须立刻断然转向正义，否则他就必继续欺骗别人也欺骗自己。米勒弟兄需要让自己的心灵最深处发生改变，且因心意更新而降服和变化。然后他才能行善。但他若不鼓励自己培养一种谦卑认罪的精神，果断地改正自己的错误，尽力消除他给上帝圣工带来的羞辱，就决不能进入光中。{PH101 26.1}
PH101 - Testimony Relative to Marriage Duties, and Extremes in The Health Reform
The following testimony was written for the especial benefit of the church at Monroe, Wisconsin. When written out, the case seemed of that nature and importance to demand more than a written copy. I therefore decided to have one hundred copies printed for the friends more especially interested in the matter. But as this testimony treats upon matters of interest to all health reformers, especially to those affected by the influence of extremists, I have thought best to print an edition sufficient to supply all who may wish to read it.?{PH101 3.1}[1]
At the time of the year Conference at Adams Center, N. Y., October 25, 1868, I was shown that the brethren in Monroe, Wis., were in great perplexity and distress because of the course pursued by H. C. Miller and H. S.?Giddings. Those who have the cause of God at heart can but feel jealous for its prosperity. I was shown that these men were not reliable. They were extremists. They would run the health reform into the ground. They were not pursuing a course which would tend to correct, or reform, those who are intemperate in their diet; but their influence would disgust believers and unbelievers, and drive them further from reform instead of bringing them nearer to it. Our views differ widely from the world in general. They are not popular. The masses will reject any theory, however reasonable it may be, if it lays a restriction upon the appetite. The taste is consulted instead of reason and health. All who leave the common track of custom, and advocate reform, will be opposed, will be accounted mad, insane, radical, let them pursue ever so consistent a course. But when men advocate reform, and carry the matter to extremes, and are inconsistent in their course of action, men and women are not to blame if they do become disgusted with the health reform. These extremists do a greater work of injury in a few months than they can undo in their whole lives. By them the?entire theory of our faith is brought into disrepute, and they can never bring those who witness such exhibitions of so-called health reform to think there is any thing good in it. These men are doing a work which Satan loves to see go on.?{PH101 3.2}[2]
Those who advocate unpopular truth should be the most consistent in their lives, and should be extremely careful to shun everything like extremes. They should not labor to see how far they can take their position from other men, but, otherwise, to see how near they can come to those they wish to reform, that they may help them to the position which they so highly prize. If they will feel thus, they will pursue a course which will recommend the truth they advocate to the good judgment of candid, sensible men and women. They will be compelled to acknowledge that there is a consistency in the subject of health reform.?{PH101 5.1}[3]
I was shown the course of H. S. Giddings in his own family. He has been severe and overbearing. He adopted the health reform, as advocated by Bro. Miller, and, like him, took extreme views of the subject, and not having a well-balanced mind, he has made?terrible blunders, the results of which time will not efface. He commenced to carry out the theory he had heard advocated by Bro. Miller, aided by items gathered from books. He made a point, like Bro. Miller, of bringing all up to the standard he had erected. He brought his own family to his rigid rules, but failed to control his own animal propensities. He failed here to bring himself to the mark, and to keep his body under. If he had correct knowledge of the system of health reform, he knew that his wife was not in a condition to give birth to healthy children. His own unsubdued passions had borne sway, without reasoning from cause to effect. Before the birth of his children he did not treat his wife as a woman in her condition should be treated. He carried out rigid rules for her, according to Bro. Miller’s ideas, which proved a great injury to her. He did not provide the quality and quantity of food that was necessary to nourish two lives instead of one. Another life was dependent upon her, and her system did not receive the vitality it needed, from nutritious, wholesome food, to sustain her strength. There was a lack in the quantity and quality. Her?system required changes, variety, and a quality of food that was more nourishing. Her children were born with feeble nutritive powers, and impoverished blood. The mother, from the food she was compelled to receive, could not furnish a good quality of blood, and she gave birth to children filled with humors.?{PH101 5.2}[4]
The course pursued by the husband, the father of these children, deserves the severest censure. His wife suffered from want of wholesome, nutritious food. She did not have sufficient food and clothing to make her comfortable. She has borne a burden which has been galling to bear. He became to his wife, God, conscience, and will. There are natures which will rebel against this assumed authority. They will not submit to such surveillance. They become weary of the pressure, and rise above it. It was not so in this case. She has endured his being conscience for her, and tried to feel that it was for the best. But outraged nature could not be so easily subdued. Her demands were earnest. The cravings of her nature for something more nourishing, led her to use entreaty; but without effect. Her wants were few, but?they were not considered. Two children have been sacrificed to his blind errors and ignorant bigotry. Should men of intelligent minds treat dumb animals in regard to food, as he has treated his wife, the community should take the matter into their own hands, and bring them to justice.?{PH101 7.1}[5]
In the first place, H. S. Giddings should not have committed so great a crime, as to bring into being offspring who, reason must teach him, would be diseased, because they must receive a miserable legacy from their parents. They have transmitted to them a bad inheritance. The blood of the children must be filled with scrofulous humors, from both parents, especially the father, whose habits have been such as to corrupt the blood, and enervate his whole system. Not only must these poor children take the scrofula taint in a double sense, but what is worse, they will bear the mental and moral deficiencies of the father, and the lack of noble independence, moral courage and force, in the mother. The world is already cursed by the increase of beings of this stamp, who must fall lower in the scale than their parents, in physical, mental, and moral strength,?for their condition and surroundings are not even as favorable as were those of their parents.?{PH101 8.1}[6]
H. S. Giddings is not capable of taking care of a family. He should never have had one. His marriage was all a mistake. He has made a life of misery for his wife, and has accumulated misery by having children born to them. This man cannot sustain a family as they ought to be sustained. Some of them exist, and that is about all.?{PH101 9.1}[7]
No persons professing to be Christians should enter the marriage relation until the matter has been carefully and prayerfully considered from an elevated standpoint, to see if God can be glorified by the union. Then they should duly consider the result of every privilege of the marriage relation, and sanctified principle should be the basis of every action. In the increase of their family they should take into consideration whether God would be glorified or dishonored by their bringing children into the world. They should seek to glorify God at their first union, and during every year of their married life. They should calmly consider what provision can be made for their children.?They have no right to bring children into the world to be a burden to others. Have they a business that they can rely upon to sustain a family, so that they need not become a burden to others? If they have not, they commit a crime in bringing children into the world to suffer for want of proper care, food and clothing. In this fast, corrupt age these things are not considered. Lustful passion bears sway, and will not submit to control, although feebleness, misery and death are the result of its reign. Women are forced to a life of hardship, pain and suffering, because of the uncontrollable passions of men who bear the name of husband—more rightly could they be called brutes. Mothers drag out a miserable existence, with children in their arms nearly all the time, managing every way to put bread into their mouths, and clothes upon their backs. Such accumulated misery fills the world.?{PH101 9.2}[8]
There is but little real, genuine, devoted, pure love. This precious article is very rare. Passion is termed love. Many a woman has had her fine and tender sensibilities outraged because the marriage relation allowed him, whom she called husband, to be brutal in his?treatment of her. His love she found was of so base and low a quality that she was disgusted.?{PH101 10.1}[9]
Very many families are living in a most unhappy state, because the husband and father allows the animal in his nature to predominate over the intellectual and moral. The result is that a sense of languor and depression is frequently felt, but the cause is seldom divined as being the result of their own improper course of action. We are under solemn obligations to God to keep the spirit pure, and the body healthy, that we may be of benefit to humanity, and render to God perfect service. The apostle warns, “Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof.” He urges us onward, by telling us that “Every man that striveth for the mastery is temperate in all things.” He exhorts all who call themselves by the name of Christian, to present their bodies “a living sacrifice, holy and acceptable unto God.” He says, “I keep under my body, and bring it into subjection, lest that by any means when I have preached to others, I myself should be a castaway.”?{PH101 11.1}[10]
There is an error generally committed in making no difference in the life of a woman previous to the birth of her children than if she were in other conditions. At this important period the labor of the mother should be lightened. Great changes are going on in her system. Her system requires a greater amount of blood, and therefore requires an increase of food of the most nourishing quality, to convert into blood. Unless she has an abundant supply of nutritious food, she cannot retain her physical strength, and her offspring is robbed of vitality. The clothing demands attention. Care should be taken to protect the body from a sense of chilliness. She should not call vitality unnecessarily to the surface, to supply the want of additional clothing. If the mother is deprived of an abundance of wholesome, nutritious food, she will lack in the quantity and quality of blood. Her circulation will be poor, and her child will lack in the very things where she has lacked. There will be an inability in the offspring to appropriate food that will nourish the system, and which it can convert into good blood. The prosperity of mother and child depends much upon good,?warm clothing, and a supply of nourishing food. There is an extra draft upon the vitality of the mother, which must be considered and provided for.?{PH101 12.1}[11]
But on the other hand, the idea that women, because of their special conditions, may let the appetite run riot, is a mistake based on custom, but not sound sense. The appetite of women in this condition may be variable, fitful, and difficult to gratify. And custom allows her to have anything she may fancy, without consulting reason whether such food can supply nutrition for her body, and for the growth of her child. The food should be nutritious, but should not be of an exciting quality. Custom says, if she wants flesh meats, pickles, spiced food, or mince pies, let her have them. Appetite alone is to be consulted. This is a great mistake, and does much harm. The harm cannot be estimated. If ever there is necessity of simplicity of diet and special care as to the quality of food eaten, it is in this important period.?{PH101 13.1}[12]
Women who possess principle, and are well instructed, will not depart from simplicity of diet at this time of all others. They should?consider that another life is dependent upon them, and should be careful in all their habits, and especially in diet. They should not eat that which is innutritious and exciting, simply because it tastes well. There are too many counselors to persuade to do things they ought not, and which reason would tell them is not the best way.?{PH101 13.2}[13]
Children are born to parents, diseased, because of the gratification of the appetite. The system did not demand the variety of food upon which the mind dwelt. Because once in the mind it must be in the stomach, is a great error which Christian women should reject. Imagination should not be allowed to control the wants of the system. Those who allow the taste to rule, will suffer the penalty of the transgressions of the laws of their beings. And the matter does not end here; their innocent offspring will be sufferers also.?{PH101 14.1}[14]
The blood-making organs cannot convert spices, mince pies, pickles, and diseased flesh-meats into good blood. And if so much food is taken into the stomach that the digestive organs are compelled to overlabor, in order to dispose of it, and free the system from the?substances which are irritating, the mother does injustice to herself, and is laying the foundation of disease in her offspring. If she chooses to eat as she pleases, and what she may fancy, irrespective of consequences, she will bear the penalty, but not alone. Her innocent child must suffer because of her indiscretion.?{PH101 14.2}[15]
Great care should be exercised to have the surroundings of the mother pleasant and happy. The husband and father is laid under special responsibility to do all in his power to lighten the burden of the wife and mother. He should bear, as much as possible, the burden of her condition. He should be especially attentive to all her wants, affable, courteous, kind, and tender. Not half the care is taken of some women while they are bearing children, that there is taken of animals in the stable.?{PH101 15.1}[16]
H. S. Giddings has been very deficient. His wife was not provided with wholesome food, and a plenty of it, and proper clothing, while in her best condition of health. Then when she needed extra clothing and extra food, and that of a simple, yet nutritious, quality, it was not allowed her. Her system?craved material to convert into blood; but he would not provide it. A moderate amount of milk and sugar, a little salt, white bread raised with yeast, for a change, graham flour prepared by other hands than her own, in a variety of ways, plain cake with raisins cooked in it, rice pudding with raisins, prunes, and figs, occasionally, and many dishes I might mention, would have answered the demand of appetite. If he could not obtain some of these things mentioned, a little domestic wine would have done her no injury, but would have been better than for her to have done without it. In some cases, even a small amount of the least hurtful meat would do less injury than to suffer strong cravings for it.?{PH101 15.2}[17]
I was shown that both H. C. Miller and H. S. Giddings dishonored the cause of God. They have brought a stain upon the cause which will never be fully wiped out.?{PH101 16.1}[18]
I was shown the family of our dear Bro. Brown. If this brother had received proper help at the right time, every member of his family would be alive today. It is a wonder that the laws of the land have not been enforced in this instance of maltreatment.?That family were perishing for food—the plainest, simplest food. They were starving in a land of plenty. A novice was practicing upon them. The young man did not die of disease, but of hunger. Food would have strengthened the system, and kept the machinery in motion.?{PH101 16.2}[19] In cases of severe fever, abstinence from food, for a short time, will lessen the fever, and make the use of water more effectual. The one who is acting physician needs to understand the real condition of the patient, that he should not be restricted in diet for a great length of time until his system becomes enfeebled. While the fever is raging, food may irritate and excite the blood to a greater degree; but as soon as the strength of the fever is broken, nourishment should be given in a careful, judicious manner. If food is withheld too great a length of time, the stomach’s craving for food will create fever, which a proper allowance of food, of a proper quality, will relieve. It gives nature something to work upon. If there is a great desire expressed for food, even during the fever, to gratify that desire with a moderate amount of simple food would be less injurious than?for the patient to be denied. When the patient can get his mind upon nothing else but food, nature will not be overburdened with a small portion of simple food.?{PH101 17.1}[20]
Those who take the lives of others in their hands, must be men who have been marked as making life a success. They must be men of judgment and wisdom. They must be men who can sympathize, and feel to the depths—men whose whole being is stirred when they witness suffering. Some men who have been unsuccessful in every other enterprise in life, take up the business of a physician. They take the lives of men and women in their hands, when they have had no experience. They will read a plan somebody has followed with success, and adopt it, and will practice upon those who have confidence in them, and actually destroy the spark of life that is left in them, yet do not, after all learn any thing, but will go on as sanguine in the next case, observing the same rigid treatment. Some may have a power of constitution to withstand the terrible tax imposed upon them, and live. Then the novices take the glory to themselves when none?is due them. Everything is due to God and a powerful constitution.?{PH101 18.1}[21]
Bro. Miller has been occupying an unworthy position in standing as a prop for H. S. Giddings. He has been mind for him, and has stood by to sustain and back him up. These two men are fanatics on the subject of health reform.?{PH101 19.1}[22]
Bro. Miller knows much less than he thinks he does. He is deceived in himself. He is selfish and bigoted in carrying out his views. He is not teachable. He has not had a subdued will. He is not a man of humble mind. Such a man has no business to be a physician.?{PH101 19.2}[23]
He may have some little knowledge of practice by reading; but this is not enough. Experience is necessary. We, as a people, are too few to sacrifice our lives so cheaply and ingloriously as to submit to be experimented upon by such men. Many precious ones would fall a sacrifice to their rigid views and notions—altogether too many—before they would give up, confess their errors, and learn wisdom by experience.?{PH101 19.3}[24]
Bro. Miller is too set, willful, and unteachable, for the Lord to use, to do any special work in his cause. He is too set and?stubborn to let a few sacrificed lives change his course. He would maintain his views and notions all the more earnestly.?{PH101 19.4}[25]
These men will yet learn to their sorrow, that they had better be teachable, and not take the extreme views, and drive them, whatever the result may be. The community will be just as well off, and a little safer upon the whole, if both these men obtain employment in some other business, where life and health will not be endangered by their course of action.?{PH101 20.1}[26]
It is a great responsibility to take the life of a human being in hand. Then to have that precious life sacrificed through mismanagement, is dreadful. The case of Bro. Brown’s family is terrible. These men may excuse their course; but that will not save the cause of God from reproach, nor bring back that son who suffered and died for the want of food. A little good wine and food would have brought him up from a bed of death, and given him back to his family. The father would soon have been numbered with the dead, if the same course had been continued which had been pursued toward the son. But the presence and timely?counsel of Dr. Lay, from the Health Institute, saved him.?{PH101 20.2}[27]
It is time that something was done, that novices may not be allowed to take the field, and advocate health reform. Their works and words can be spared; for they do more injury than the most wise and intelligent men, with the best influence they can exert, can counteract. It is impossible for the best qualified advocates of health reform to fully relieve the minds of the public from the prejudice received through the wrong course of these extremists, and to place the great subject of health reform upon the right basis in the community where these men have figured. The door is also closed in a great measure, so that unbelievers cannot be reached by the present truth upon the Sabbath, and the soon coming of our Saviour. The most precious truths are cast aside by the people as unworthy of a hearing. These men are referred to as representatives of health reformers and Sabbath-keepers in general. A great responsibility rests upon those who have thus proved a stumbling block to unbelievers.?{PH101 21.1}[28]
Bro. Miller needs a thorough conversion.?He does not see himself. If he possessed less self-esteem, and more humility of mind, his knowledge could be put to a practical use. He has a work to do for himself which no other can do for him. He will not yield his views or judgment to any man living, unless compelled to do so. He has traits of character which are most unfortunate, which should be overcome. He is more accountable than H. S. Giddings. His case is worse than his; for he possesses more intellect and knowledge. H. S. Giddings has been the shadow of his mind.?{PH101 21.2}[29]
Bro. Miller has a very set will. His likes and dislikes are very strong. If he starts on a wrong track, and follows the bent of his mind not moving in wisdom, and his error is presented before him, and he knows he is not right, he will have such a reluctance to acknowledge that he has been in error, and has pursued a wrong course, that he will frame some kind of an excuse to make others believe he is, after all, about right. This is the reason he has been left to follow his own judgment and wisdom, which is foolishness.?{PH101 22.1}[30]
In his father’s family he has not been a?blessing, but a cause of anxiety and sorrow. His will was not subdued in childhood. He has such a reluctance to acknowledge frankly that he has made mistakes and done wrong, that, to get out of a difficulty, he would set the powers of his mind at work to invent some excuse that he flattered himself was not a direct lie, rather than to humble himself sufficiently to confess his wrong. This habit has been brought along with him into his religious experience. He has a peculiar faculty of turning away a point by pleading forgetfulness, when, many times, he chooses to forget.?{PH101 22.2}[31]
His relations and friends might have been brought into the truth if he had been what God would have him to be. His set ways have made him disagreeable. He has used the truth as a subject to quarrel over. He has talked Bible subjects in his father’s family, which he was opposed to, and used the most objectionable subjects to quarrel over, instead of seeking in all humbleness of mind, and with an undying love for souls, to win to the truth, and bring to the light.?{PH101 23.1}[32]
When he has pursued a wrong course, evidently unbecoming a disciple of the meek?and lowly Jesus, and known that his words and acts were not in accordance with the sanctifying influence of truth, he has mulishly stood in his own defense, until his honesty has been questioned. He has made the most precious truth for these days, disgusting to his friends and relatives. He has proved a stumblingblock to them. His evasions, his bigotry, and the extreme views he has taken, have turned more souls away from the truth, than his best endeavors have brought to the truth.?{PH101 23.2}[33]
His combativeness, firmness, and self-esteem, are large. He cannot bless any church with his influence until he is converted. He can see the faults of others, and question the course of this one and that one, if they do not fully endorse what he may present; but if any one receives what he advocates, he cannot, and will not, see their faults and errors. This is not right. He may be correct upon many points, but he has not the mind which dwelt in Jesus Christ. When he can see himself as he is, and will correct the defects in his character, then he will be in a position to let his light so shine before men that they, by seeing his good?works, may be led to glorify our Father who is in Heaven. His light has shone in such a manner that men have pronounced it darkness, and turned from it in disgust. Self, in him, must die, and he must possess a teachable spirit, or he will be left to follow his own ways, and be filled with his own doings.?{PH101 24.1}[34]
“And the servant of the Lord must not strive, but be gentle unto all men, apt to teach, patient. In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth.”?{PH101 25.1}[35]
“Speak evil of no man, to be no brawlers [not talking the truth in a boasting, triumphant manner]; but gentle, shewing all meekness unto all men.”?{PH101 25.2}[36]
“But sanctify the Lord God in your hearts; and be ready always to give an answer to every man that asketh a reason of the hope that is in you with meekness and fear.”?{PH101 25.3}[37]
Bro. Miller wants?his?mind to control others; and unless he can have this privilege, he is dissatisfied. He is not a peacemaker. His course will cause more confusion and distrust in a church than any ten can?counteract. His peculiar temperament is such that he will be picking flaws, and finding fault with all around but himself. He will not prosper until he learns the lesson that he ought to have learned years ago, humbleness of mind. At his age he will learn this lesson at much cost to self. He has all his life been trying to build up himself, save himself, preserve his own life, and he has lost his labor every time.?{PH101 25.4}[38]
What Bro. Miller needs is, to take away the deceptive gloss from his eyes, and to look, with eyes enlightened by the Spirit of God, into his own heart to test his motives, to weigh every move, and let not Satan put a false coloring upon his course of action. His position is extremely perilous. He will turn soon, either decidedly to the right, or he will go on deceiving others, and deceiving himself. Bro. Miller needs to have his inmost soul converted. He needs to be subdued, transformed by the renewing of his mind. Then he can do good. But he can never come into the light until he encourages a spirit of humble confession, and takes hold with earnest decision to right his wrongs,?and, as far as he can, do away the reproach he has brought upon the cause of God.?{PH101 26.1}[39]
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