WHEN we consider his relations to us, our Creator, the giver of every good and perfect gift; and the relation we sustain to him, dependent upon him for every blessing that we enjoy, we must concede the correctness of the apostle’s conclusion. This is true of all the manifestations of his will, whether spoken by himself, written by his own hand, or given us through his Son, his prophets or apostles, or through the gifts placed in the church. Our Heavenly Father had a purpose in giving us a revelation of his will. He does not speak for naught. The instructions and admonitions given are for our good, and for his glory, through the advancement of the interests of his cause; and we shall be held amenable to him for the action we take in the matter. When he speaks, it is for us to obey. While we listen with awe to the voice of God through whatever medium it has come to us, there seems to be a peculiar force and weight attached to the words of Jesus. “The brightness of his Father’s glory and the express image of his person,” incarnate, dwelling with men, speaking as never man spake, we should receive his words with gladness, hold them as a priceless treasure in our hands, and exemplify them in our lives. While he has taught us to love God with all the powers of our being, and our neighbor with an affection measured by that bestowed upon ourselves, we are not at liberty to substitute our own judgment for the rule thus given, or plead any excuse for our failure to comply. The Saviour has said: “I have not spoken of myself;” even as the Father said unto me, so I speak.” And in giving us, through him, a revelation adapted to our capacity and comprehension—just the instruction that we need—not a jot or tittle more, not a word less; our Father could have no other purpose than that we should listen with reverence, and obey with alacrity. Oh! that we might learn this lesson: “To obey is better than sacrifice, and to hearken than the fat of rams.” And again, in Matt. 18: 15–17, where Jesus has given us more in detail a principle contained in the second great commandment, how can we excuse ourselves for any deviation from this rule? The rule is plain and definite. None can misunderstand. We read: (1) “If thy brother shall trespass against thee, go and tell him his fault between thee and him alone.” (2) “But if he will not hear thee, then take with thee one or two more.” (3) “And if he shall neglect to hear them, tell it to the church.” And yet we meet with those who tell us of circumstances which they claim justify them in passing over the two first steps, reversing the order as given by the Saviour, and telling it first to the church. By going first to the individual, they tell us that they cannot produce all that effect they desire; and then again they are impressed by the Spirit to take the third step first. Such should bear in mind the importance of laboring in harmony with the Spirit and purpose of God in cases of this kind; yes, in all cases. When inclined to deviate from the rule, because impressed to do so, we may be sure that the impression is from some other source than the Spirit of God, which always agrees with his word. It is dangerous trusting in impressions to guide us in matters of duty. There are other spirits abroad in the world besides the Spirit of God. While the latter guides into all truth, all others invariably lead astray and in the path of danger. Our only safety, then, lies in heeding the admonition of the word: “Try the spirits,” in bringing them to the great detector, and comparing them with the word, and always resolutely resisting and putting away every spirit, every impression not in harmony with its teachings, and following the leadings of that Spirit that agrees with it. One idea more and I will close this article, already too long. How much of difficulty between brethren, arising from misunderstanding and misapprehension, might be satisfactorily arranged by the parties themselves, by adhering strictly to the rule given by our Saviour. Indeed the instances are very rare in which difficulties might not be thus arranged, without being brought before the church, if those concerned would first get the leaven of malice, envy, and hatred, purged out of their hearts, and get them filled with that love that “is the fulfilling of the law,”—“that works no ill to its neighbor”—love to God and love to their fellow-men.