Review and Herald, Vol. 19, No. 23. (5/6/1862)

Review and Herald

May 6, 1862

The Seventh-day Adventist Publishing Association · Battle Creek, Mich. · May 6, 1862

HISTORY OF THE SABBATH.

By John Nevins Andrews

(Continued.)

TRACES OF THE SABBATH DURING THE DARK AGES.

With the accession of the Roman bishop to supremacy began the dark ages; and as he increased in strength, the gloom of darkness settled with increasing intensity upon the world. The highest elevation of the papal power marks the midnight of the dark ages. That power was providentially weakened preparatory to the reformation of the sixteenth century, when the light of advancing day began to manifestly dissipate the gross darkness which covered the earth. The difficulty of tracing the true people of God through this period is well set forth in the following language of Benedict: "As scarcely any fragment of their history remains, all we know of them is from accounts of their enemies, which were always uttered in a style of censure and complaint; and without which we should not have known that millions of them ever existed. It was the settled policy of Rome to obliterate every vestige of opposition to her doctrines and decrees; everything heretical, whether persons or writings, by which the faithful would be liable to be contaminated and led astray. In conformity to their fixed determination all books and records of their opposers were hunted up and committed to the flames. Before the art of printing was discovered in the fifteenth century, all books were made with the pen; the copies, of course, were so few that their concealment was much more difficult than it would be now; and if a few of them escaped the vigilance of the inquisitors, they would soon be worn out and gone. None of them could be admitted and preserved in the public libraries of the Catholics, from the ravages of time and of the hordes of barbarians with which all parts of Europe were at different periods overwhelmed."

Among the dissenters from the Romish church, in the period of the dark ages, the first place perhaps is due to the Waldenses, both for their antiquity and the wide extent of their influence and doctrine. Benedict quotes from their enemies respecting the antiquity of their origin:

"We have already observed from Claudius Seyssel, the popish archbishop, that one Leo was charged with originating the Waldensian heresy in the valleys, in the days of Constantine the great. When these severe measures emanated from the emperor Honorius, against re-baptizers, the Baptists left the seat of opulence and power, and sought retreats in the country, and in the valleys of Piedmont; which last place in particular became their retreat from imperial oppression."

Dean Waddington quotes the following from a popish writer who had the best means of information respecting them: "Rainer Sacho, a Dominican, says of the Waldenses: 'There is no sect so dangerous as the Leonists, for three reasons: first, it is the most ancient—some say it is as old as Sylvester [pope in Constantine's time], others as the apostles themselves. Secondly, it is very generally disseminated: there is no country where it has not gained some footing. Thirdly, while other sects are profane and blasphemous, this retains the utmost show of piety; they live justly before men, and believe nothing respecting God which is not good."

Benedict gives Saccho's own opinion as follows: "Their enemies confirm their great antiquity. Reinerius Saccho, an inquisitor, and one of their most implacable enemies, who lived only eighty years after Waldo [A. D. 1160], admits that the Waldenses flourished five hundred years before that preacher. Gretzer, the Jesuit, who also wrote against the Waldenses, and had examined the subject fully, not only admits their great antiquity, but declares his firm belief that the Toulousians and Albigenses condemned in the years 1177, 1178, were no other than the Waldenses."

Jortin places their withdrawal into the wilderness of the Alps about the same time: "A. D. 601. In the seventh century Christianity was propagated in China by the Nestorians; and the Valdenses, who abhorred the papal usurpations, are supposed to have settled themselves in the valleys of Piedmont. Monkery flourished prodigiously, and the monks and popes were in the firmest union."

Benedict quotes president Edwards as follows: "Some of the popish writers themselves own that that people never submitted to the church of Rome. One of the popish writers, speaking of the Waldenses, says the heresy of the Waldenses is the oldest heresy in the world. It is supposed that this people first betook themselves to this desert, secret place among the mountains, to hide themselves from the severity of the heathen persecutions which were before Constantine the great, and thus the woman fled into the wilderness from the face of the serpent. Rev. xii, 6, 14. And the people being settled there, their posterity continued there from age to age afterward; and being, as it were, by natural walls as well as God's grace, separated from the rest of the world, never partook of the overflowing corruption."

Benedict makes other quotations relative to their origin: "Theodore Belvedre, a popish monk, says that the heresy had always been in the valleys. In the preface to the French Bible the translators say that they [the Valdenses] have always had the full enjoyment of the heavenly truth contained in the holy Scriptures, ever since they were enriched with the same by the apostles; having in fair MSS. preserved the entire Bible in their native tongue from generation to generation."

Of the extent to which they spread in the countries of Europe, Benedict thus speaks: "In the thirteenth century, from the accounts of Catholic historians, all of whom speak of the Waldenses in terms of complaint and reproach, they had founded individual churches, or were spread out in colonies in Italy, Spain, Germany, the Netherlands, Bohemia, Poland, Lithuania, Albania, Lombardy, Milan, Romagna, Vicenza, Florence, Velepenetius, Constantinople, Philadelphia, Sclavonia, Bulgaria, Diognitia, Livonia, Sarmatia, Croatia, Dalmatia, Briton, and Piedmont."

And Dr. Edgar says: "The Waldensians, says Popliner, spread, not only through France, but also through nearly all the European coasts, and appeared in Gaul, Spain, England, Scotland, Italy, Germany, Bohemia, Saxony, Poland, and Lithuania."

According to the testimony of their enemies, they were to some extent divided among themselves. Dr. Allix quotes an old Romish writer who says: "They are also divided among themselves: so what some of them say is again denied by others."

And Crosby makes a similar statement: "There were several sects of Waldenses or Albigenses, like as there are of Dissenters in England. Some of these did deny all baptism, others only the baptism of infants. That many of them were of this latter opinion, is affirmed in several histories of this people, as well ancient as modern."

Some of their enemies affirm that they reject the Old Testament; but others with much greater truthfulness bear a very different testimony. Thus a Romish inquisitor, as quoted by Allix, bears testimony concerning those in Bohemia: "They can say a great part of the Old and New Testament by heart. They despise the decretals, and the sayings and expositions of holy men, and only cleave to the text of Scripture. . . . . [They say] that the doctrine of Christ and the apostles is sufficient to salvation, without any church statutes and ordinances. That the traditions of the church are no better than the traditions of the Pharisees; and that greater stress is laid on the observation of human traditions than on the keeping of the law of God. Why do you transgress the law of God by your traditions? They condemn all approved ecclesiastical custom which they do not read of in the gospel, as the observation of candlemas, palm Sunday, and the reconciliation of penitents, the adoration of the cross on good Friday. They despise the feast of Easter, and all other festivals of Christ and the saints, because of their being multiplied to that vast number, and say that one day is as good as another, and work upon

holy days, where they can do it without being taken notice of."

Dr. Allix quotes a Waldensian document of A. D. 1100, entitled the "Noble Lesson," and remarks: "The author upon supposal that the world was drawing to an end, exhorts his brethren to prayer, to watchfulness, to a renouncing of all worldly goods. . . . . He sets down all the judgments of God in the Old Testament as the effects of a just and good God; and in particular the decalogue as a law given by the Lord of the whole world. He repeats the several articles of the law, not forgetting that which respects idols."

Their religious views are further stated by Allix: "They declare themselves to be the apostles' successors, to have apostolical authority, and the keys of binding and loosing. They hold the church of Rome to be the whore of Babylon, and that all that obey her are damned, especially the clergy that are subject to her since the time of pope Sylvester. . . . . They hold that none of the ordinances of the church that have been introduced since Christ's ascension ought to be observed, being of no worth; the feasts, fasts, orders, blessings, offices of the church, and the like, they utterly reject."

A considerable part of the people called Waldenses bore the significant designation of Sabbati, or Sabbatati, or Insabbatati. Mr. Jones alludes to this fact in the following words: "Because they would not observe saints' days, they were falsely supposed to neglect the Sabbath also, and called Insabbatati or Insabbathists."

Mr. Benedict makes the following statement: "We find that the Waldenses were sometimes called Insabbathos, that is, regardless of the Sabbaths. Mr. Milner supposes this name was given to them because they observed not the Romish festivals, and rested from their ordinary occupations only on Sundays. A Sabbatarian would suppose that it was because they met for worship on the seventh day, and did not regard the first-day Sabbath."

Mr. Robinson states the views of previous writers—though himself of a different opinion, in the following language: "Some of these Christians were called Sabbati, Sabbatati Insabbatati, and more frequently Inzabbatati. . . . . . . . One says they were so named from the Hebrew word Sabbath, because they kept the Saturday for the Lord's day. Another says they were so called because they rejected all the festivals or Sabbaths in the low Latin sense of the word, which the Catholic church religiously observed. A third says, and many with various alterations and additions have said after him, they were so called from sabot, or zabot, a shoe, because they distinguished themselves from other people by wearing shoes marked on the upper part with some peculiarity. Is it likely that people who could not descend from their mountains without hamstringing their lives through the furious zeal of the inquisitors, should tempt danger by affixing a visible mark on their shoes? Besides, the shoe of the peasants in that country was called abarca."

Mr. Robinson, by a process of reasoning, endeavors to show that the Waldenses who bore the name of Sabbatati, were so called because they dwelt in the mountains. Mr. Jones and Mr. Benedict agree with Mr. Robinson in rejecting the idea that the Waldenses were called Sabbatati from their shoes, yet do not adopt his opinion that it was derived from their residence in the mountains, but from the Hebrew word Sabbath.

Robinson quotes the Jesuit Gretzer, who states that Goldastus testifies that the Waldenses were called Sabbatati, because they observed the Jewish Sabbath. To which Gretzer replies that this cannot be true, because that the Waldenses exterminated every festival, and repudiated the whole Old Testament. That they rejected the Catholic festivals is undoubtedly true; that they did not reject the Old Testament, as some of their Romish enemies have maliciously affirmed, is abundantly proved by other writers of that same church. The Jesuit understood the term Sabbatati, as applied to the Waldenses, to be derived from their shoes, yet he frankly acknowledges that MANY others understood it to be applied to them, because they worshiped upon the ancient Sabbath.

Mr. Jones gives the following account of a portion of the Waldenses in the fifteenth century: "Louis XII, king of France, being informed by the enemies of the Waldenses inhabiting a part of the province of Provence, that several heinous crimes were laid to their account, sent the Master of Requests, and a certain doctor of the Sorbonne, who was confessor to his majesty, to make inquiry into this matter. On their return they reported that they had visited all the parishes where they dwelt, and had inspected their places of worship, but that they had found there no images, nor signs of the ornaments belonging to the mass, nor any of the ceremonies of the Romish church; much less could they discover any traces of those crimes with which they were charged. On the contrary, they kept the Sabbath-day, observed the ordinance of baptism according to the primitive church, instructed their children in the articles of the Christian faith and the commandments of God. The king having heard the report of his commissioners, said with an oath that they were better men than himself or his people."

We further read concerning the Vaudois or Waldenses as follows: "The respectable French historian, De Thou, says that the Vaudois keep the commandments of the decalogue, and allow among them of no wickedness, detesting perjuries, imprecations, quarrels, seditions, &c."

It may be proper to add, that in 1686 the Waldenses were all driven out of the valleys of Piedmont, and that those who returned and settled in those valleys three years afterward, and from whom the present race of Waldenses is descended, fought their way back, sword in hand, and were guilty of acts of outrage and revolting barbarity, pursuing in all respects a course entirely different from the ancient Waldenses.

J. N. A.

(To be Continued.)

THE BIBLE.

By Montgomery

WHaT is the world?—a wildering maze, Where sin has track'd ten thousand ways, Her victims to ensnare; All broad and winding and aslope, All tempting with perfidious hope, All ending in despair.

Millions of pilgrims throng those roads, Bearing their baubles or their loads, Down to eternal night; —One humble path that never bends, Narrow, and rough, and steep, ascends From darkness into light.

Is there a guide to show that path?— The Bible:—he alone that hath The Bible, need not stray; Yet he who hath, and will not give That heavenly guide to all that live, Himself shall lose the way. [Montgomery.

THE CAUSE IN NORTHERN WISCONSIN.

By Ellen G. White

A blighting influence is upon the cause of present truth in Northern Wisconsin. If all had felt that attachment for the Review which God designed they should, they would have been benefited and instructed by the truths it advocates. They would have had a correct faith, a settled position upon the truths applicable for this time, and would have been guarded and saved from this fanaticism. The sensibilities of many are blunted; false excitement has destroyed their discernment and spiritual eyesight. It is of the highest importance now for them to move understandingly, that Satan's design may not be fully carried out and his object accomplished in overthrowing those, whom he has had power to deceive.

When those who have witnessed and experienced false exercises, are convinced of their mistake, then Satan takes advantage of their error, and holds it constantly before them, to make them afraid of any spiritual exercises, and in this way he seeks to destroy their faith in true godliness. A fear rests upon the mind, of making any effort by earnest, fervent prayer to God for special aid and victory, because they were once deceived. Such must not let Satan gain his object, and drive them to cold formality and unbelief. They must remember that the foundation of God standeth sure. Let God be true, and every man a liar. Their only safety is to plant their feet upon the platform of truth, to see and understand the third angel's message, prize, love, and obey the truth.

God is leading out a people, and bringing them into the unity of the faith, that they may be one, as he is one with the Father. Various views and differences of opinion must be yielded, that all may come in union with the body, that they may have one mind and one judgment.

1 Cor. i, 10: Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment.

Rom. xv, 5, 6: Now the God of patience and consolation grant you to be like-minded one toward another, according to Christ Jesus; that ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ.

Phil. ii, 2: Fulfill ye my joy, that ye be like-minded, having the same love, being of one accord, of one mind.

There should be a mutual interest in the cause of God. There has been a lack of interest in the cause in Wisconsin. There has been a lack of energy. Some think it no sin to idle away their time, while others who have a love for, and interest in the precious cause of truth, economize their time, and in the strength of God exert themselves and labor hard that their families may be made neat and comfortable, and they have something besides to invest in the cause, that they may do their part to keep the work of God moving, and lay up a treasure in heaven. One is not to be eased and others hardened. God requires of those who have health and strength of body, to do what they can, and use their strength to his glory, for they are not their own. They are accountable to God for the use they make of their time and strength, which is granted them of Heaven.

The duty to help in the advancement of truth does not rest alone upon the wealthy. All have a part to act. The man who has employed his time and strength to accumulate property is accountable for the disposition he makes of that property. If one has health and strength, that is his capital, and he must make a right use of it. If he spends hours in idleness and needless visiting and talking, he is slothful in business, which God's word forbids. Such have a work to do to provide for their own families, and then lay by them in store for charitable purposes as God has prospered them.

We are not placed in this world merely to care for ourselves, but we are required to aid in the great work of salvation, and imitate the self-denying, self-sacrificing, useful life of Christ. Those who love their own ease better than they love the truth of God, will not be anxious to use their time and strength wisely and well, that they may act a part in spreading the truth.

Many of the young in Wisconsin have not felt the weight of the cause or the necessity of their making any sacrifice to advance it. They can never gain strength until they change their course and make special efforts to advance the truth, that souls may be saved.

Some deny themselves and manifest an interest and have double labor, because of their untiring effort to sustain the cause they love. They make the cause of God a part of them, and if it suffers they suffer with it; when it prospers, they are happy.

Prov. iii, 9, 10: Honor the Lord with thy substance, and with the first-fruits of all thy increase, so shall thy barns be filled with plenty, and thy presses shall burst out with new wine. Those who are slothful may quiet themselves and think that God requires nothing of them because they have no increase. This will be no excuse for them, for if they had diligently employed their time, if they had not been slothful in business, they would have increase. If their heart was fixed to exert themselves to cast into the treasury of God, ways would be opened for them, and they would have some increase to devote to the cause of God, and lay up in heaven a treasure.

SANCTIFICATION.

There is no Bible sanctification for those who cast a part of the truth behind them. There is light enough given in the word of God, so that none need to err. The truth is so elevated as to be admired by the greatest minds, and yet it is so simple that the humblest feeblest child of God can comprehend it, and be instructed by it. Those who see not the beauty that there is in the truth, who attach no importance to the third angel's message, will be without excuse; for the truth is plain.

2 Cor. iv, 3, 4: "But if our gospel be hid, it is hid to them that are lost; in whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them."

John xvii, 17, 19: "Sanctify them through thy truth: thy word is truth. And for their sakes I sanctify myself, that they also might be sanctified through the truth."

1 Pet. i, 22: "Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently."

2 Cor. vii, 1: "Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God."

Phil. ii, 12-15: "Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you, both to will and to do of his good pleasure. Do all things without murmurings and disputings; that ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse

nation, among whom ye shine as lights in the world."

John xv, 3: "Now ye are clean through the word which I have spoken unto you."

Eph. v, 25-27: "Husbands, love your wives even as Christ also loved the church, and gave himself for it; that he might sanctify and cleanse it with the washing of water by the word, that he might present it to himself a glorious church, not having spot or wrinkle, or any such thing; but that it should be holy and without blemish."

Here is Bible sanctification. It is not merely a show or outside work. It is sanctification received through the channel of truth. It is truth received in the heart, and practically carried out in the life.

Jesus considered as a man was perfect. Yet he grew in grace.

Luke ii, 52: "And Jesus increased in wisdom and stature, and in favor with God and man."

Even the most perfect Christian may increase continually in the knowledge and love of God.

2 Pet. iii, 14, 18: "Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot and blameless. But grow in grace and in the knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and forever. Amen."

Sanctification is not the work of a moment, an hour, or a day. It is a continual growth in grace. We know not one day how strong will be our conflict the next. Satan lives, and is active, and every day we need to earnestly cry to God for help and strength to resist him. As long as Satan reigns we shall have self to subdue, besetments to overcome, and there is no stopping place. There is no point to which we can come and say we have fully attained.

Phil. iii, 12: "Not as though I had already attained, either were already perfect; but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus."

It is constantly an onward march. Jesus sits as a refiner and purifier of his people, and when his image is reflected in them perfectly, they are perfect and holy, and prepared for translation. A great work is required of the Christian. We are exhorted to cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God. Here we see where the great labor rests. There is a constant work for the Christian. Every branch in the parent vine must derive life and strength from that vine, in order to yield fruit.

ELLEN G. WHITE.

A CONFESSION.

By Uriah Smith

The following communication from Bro. W. H. Ball is gratifying. Experience is an unerring teacher; and some of the facts which Bro. B. is enabled to relate from his own, speak volumes. When a person, in opposing any point of doctrine, finds that what he says is pleasing to the wicked, that his sympathizers are the carnally-minded and unconsecrated, and that his own soul grows lean and barren under his efforts, he may be assured there is something wrong in his position. And such is the case with every one who, after due opportunities of investigating the subject, oppose the visions of sister White; and they can readily perceive that such is their condition, unless they have so far departed as to be unable not only to see, but also to feel. Happy are they who are awakened to these things, as Bro. B. has been, while they can perceive their true force and bearing. Of those who stand watching for such as may be skeptical upon the visions, ready to pounce upon them, like ravenous beasts upon their prey, to pour into their minds their poison of unbelief, and help them on in the downward road, thus imitating their great master who goeth about like a roaring lion, seeking whom he may devour;—of such, we have nothing to say. The Lord will reward them according to the evil which they thought to do. We commend Bro. B.'s experience to the careful consideration of any who may be troubled upon the subject of spiritual gifts as he has been, and trust that he may go forward till he reaches the full enjoyment of that sweet peace and assurance which is the portion of those who are settled and grounded in the truth—an inseparable accompaniment of a faith which is untarnished by doubt, and free from fear.

BRO. SMITH: Your letter of March 13, treating more particularly upon my first objection to the visions, published in No. 8, present volume of Review, was duly received. I begin to see as through a glass darkly that your interpretation is correct. Although the light is not perfectly clear to my mind, yet as justice due to you I would say that you have answered my objections satisfactorily to that extent that I do not feel disposed to urge them longer as objections to the visions. Yea, more: I dare not longer oppose them, lest I do so at the peril of my soul. I am satisfied that the course which I have pursued in regard to them has not only been displeasing in the sight of heaven, but destructive to my own spiritual interest.

I would here confess that since it first became evident that the visions were to be made a test of fellowship, I have been prejudiced against them, and have manifested a spirit of opposition to them, which I do sincerely regret. It is very evident that what I have said against the visions has been very gratifying to the wicked. There is one fact which has not escaped my observation, viz., that those who have been the most ready to bestow their sympathies upon me, instead of being the most humble and devoted, have been the crooked, half-hearted, and scoffers, which has had a tendency to open my eyes to the fact that something was wrong. And since hearing Bro. Cornell present the subject of spiritual gifts in so clear a light, showing their perpetuity, also the Bible rule for testing true and false prophets, I became fully convinced that the visions were of God. I think he proved from the Bible to every unprejudiced mind that sister White's visions are of God. I dare not longer doubt them. I do believe; Lord, help mine unbelief. I praise the Lord that he sent Bro. Cornell this way. I can testify that his labors were not altogether in vain in this place. May he be instrumental in doing much good in the great harvest-field, and his labors blest to the good of thousands, is my prayer.

I hope, Bro. Smith, that wherein I have manifested an unkind or unchristian spirit in my former articles upon this subject, you will pardon me. And I would here say to Bro. and sister White, if what I have said in relation to the visions has been a grief to you, I am truly sorry, and humbly ask your forgiveness. I shall endeavor as far as possible to counteract what little influence I may have had that has not been on the side of truth.

And I would here say to B. D. Townsend, C. P. Russell, and all other opposers who have so generously bestowed their sympathies upon me, You can still oppose the visions if you choose. You can cherish a spirit of hatred and rebellion toward those whom God has placed at the head of this work, if you will. But be assured by one that has had some experience in this matter, that heaven will frown upon such a course. You will reap as the fruits of your labor, darkness, barrenness, and death.

I would add the following as a part of my experience in this matter. When I have been the most free from doubts, and have had the most confidence in the visions, I have enjoyed the most of the spirit and power of religion. Again, since I have had the most doubts, and the least confidence in them, my spirituality has been on the decline. I have been losing confidence in almost everything, until I have many times been alarmed while viewing the change that had come over me. But I thank the Lord that I feel there is yet hope in my case.

I have of late pondered well the following considerations, which all who oppose the visions will do well to consider:

1. It is a settled fact that the visions of sister White are from the Lord, or from the Devil. If from the latter, why does not the Lord bless any effort which may be made to prove them false?

2. Why is it that among Sabbath-keepers, those who come out against the visions take a downward course, until, sooner or later, they are left but little better than infidels?

Will those who fight the visions answer the above inquiries? I feel thankful that I have been led to see the awful danger there is in opposing the work of God. I desire henceforth to pursue the course that the Lord will approbate, and instead of trusting to my own weak judgment, strive to follow the leadings of the Spirit.

Yours striving for victory. W. H. BALL.

Washington, N. H., April 20, 1862.

AND STILL THEY COME.

By Editor

BELOW we give a sweet, good letter from Bro. Stiles, of Portland, Me. It is cheering to see those who have erred from the truth coming back frankly, and joining the ranks again. The present is a searching, shaking time; and while many are being shaken off, the honest in heart, who have erred from the way, are hasting into the ranks with a firm purpose, as though they meant to stay. It is high time that all those who have been moved out by the third message were rooted and grounded in the truth, and growing up in Christ. God save the erring, and bring them to the fold again.

ED.

DEAR BROTHER: Again I find a little time to write a few lines; and perhaps finish what I began last month. And by the way I wish to say to you that I feel very sad, and sometimes very much ashamed, when I think of many things in my past experience; and my only hope is in the forgiveness of God and the brethren. I now see and realize that your past course with me has been a wise one; for when I thought I was something when I was nothing, and desired to appear in the columns of the Review against the Sabbath, you withheld my communications, for which I now sincerely and most heartily thank you.

I am satisfied God is, and has been, in the Sabbath movement, and that he will not leave it, nor those whom he has chosen in it from the beginning, to favor or build up some secession movement outside of it, who are fighting the truth. Those constituting the element among the remnant who have ever been tending to extremes, have felt very sure in their fanatical course, and the adversary would gladly have had more follow their lead. But this must never be, for God will never suffer it, further than to cure some, and manifest others in their true light. For there must needs be heresies among us, that they which are approved of God may be made manifest.

I have been greatly blessed of God since my return to the Sabbath, with my family; and I never feel such deep affection for you and sister W., as when the Spirit of the Lord is with me, and upon me; and I may as well say it first as last, that I am with you in your systematic and orderly course, and I believe that God also is with you to the end, if faithful. Tell Bro. Waggoner that I release him forever from reviewing anything I have written against the Sabbath. And what shall I say to our dear Bro. Andrews, to whom I have written in such a vaunting style? I assure you, and him too, that I feel very much ashamed when I recall to mind what I have written, which, although much of it was true, yet it was truth arrayed against truth, unintentionally on my part. I would rejoice to see him, or any of his co-workers, this way; for although I never saw him, yet I know he is a dear brother, and I love him for his works and labor in the Lord, which will not be in vain.

My dear wife often expresses a desire to see Bro. Loughborough this way once more. She is also with us on the Sabbath again, heart and hand. If you and sister W. should come this way again, I think none would rejoice more to see you, or receive you into their house than ourselves. Hereafter I think you will find us fighting in the ranks of the royal army, for the union and the royal law.

EDWIN C. STILES.

Portland, Me., April 20, 1862.

Diphtheria Ravages Maine

THE diphtheria is making fearful ravages in some portions of Maine. In the town of Knox, Mr. Blanchard has buried his wife and five children within three weeks. In Patten, forty families have suffered bereavement from this cause. Three have lost all their children, one has lost five, and twelve have lost three each, and about half of the forty families have lost two each, over one hundred in all. One in eleven of the whole population has died, mostly children and youth.

THE GOSPEL.

"Go ye into all the world and preach the gospel to every creature. He that believeth and is baptized shall be saved, but he that believeth not shall be damned. And these signs shall follow them that believe: In my name shall they cast out devils, they shall speak with new tongues, they shall take up serpents, and if they drink any deadly thing it shall not hurt them; they shall lay hands on the sick and they shall recover." Mark xvi, 15-18.

Go preach the gospel, says Christ, and this he says to all his preachers. Those ministers who teach that our Lord here meant only the twelve, must admit that they have no commission from the great Head of the church to preach the gospel, hence they cannot expect that divine assistance which Christ promised. And no wonder that the gospel in their hands does not possess a saving power over sinners. Those who admit the perpetuity of the commission, yet deny that part of it which promises especial blessings to those that believe, are, to say the least, exceedingly inconsistent.

All agree that the gifts were needed when the twelve apostles went forth to sow the gospel seed, to sustain them in their arduous and responsible work, and to cause the good seed to take deep root. Very well. But pass on down through the periods of Pagan and Papal persecution, when the doctrine of Christ was being corrupted, and millions of his followers were being put to death for their faithfulness, and you will see all the necessity for the manifestation of sustaining grace and power, and instruction through the gifts, that existed in the days of the twelve. And when we look forward to the great work of fitting the 144000 for translation, and this, too, in the midst of the increasing perils of the last days, and the time of trouble such as never was [Dan. xii, 1], we see a necessity for the manifestation of the gifts, such as never before existed.

God, in his past dealings with his people, has never manifested his power for their amusement. Their extreme necessities for divine aid have been God's opportunities to manifest himself to them in might and in love. God lives and reigns, the same yesterday, to-day, and forever. He is leading out a people to keep his commandments. He is fitting them to bear a pointed testimony for primitive Christianity restored, and against the popular fables of the age. This testimony will stir the ire of the dragon, and will call down upon the heads of the remnant the rage of popular religionists.

The momentous period of the final ripening of the harvest of the earth, with the time of trouble such as never was, is just upon us. And will God look on in silence, and leave his people at such a time to the uncertain guidance of human wisdom? Never. The gracious manifestations of his presence to guide and to sustain his people, and power to save them, will be equal to their day.

OUR PUBLICATIONS.

By Editor

Efforts have been made to establish at suitable locations repositories of the publications of the S. D. A. Publishing Association. It is decided that common Rail-road and Steam-boat freightage be paid by the Association, so that our traveling preachers can call and fill up their trunks at the same prices as if they called at the Office of publication. This is done to encourage the greater activity in the circulation of the publications. Also the prices of the pamphlets and tracts are very low, and the discount by the quantity is very liberal, for the same object. Some societies, who print for the million, sell their publications as low as those advertised in the Review, while the prices of most of the small societies are generally nearly double. See the works advertised in the World's Crisis and Millennial Harbinger. Also those sold by Spiritualists generally.

POSTAGE.

The law requires the pre-payment of postage on all transient publications, at the rate of one cent an ounce for books and pamphlets, and one-half cent an ounce for tracts in packages of eight ounces or more. It will be seen by referring to our revised list of publications, that the postage is no small bill, which if paid by the Association on our pamphlets, leaves a very small compensation for mailing. We wish to encourage our people to purchase these publications of our traveling preachers, that they may have, to encourage them in their arduous labors, a portion, at least, of what now is paid for postage. Hence those who order pamphlets and tracts, must send cash to pay for both the book and the postage. The prices of bound books are the same as before. See revised list in this number.

The Association will send its publications to responsible brethren in suitable localities, and will give them credit for the amount of common freightage on receipt of the bill, provided they will let our preachers have them as billed to them. The Association will require pay for the books no faster than sold.

We would also state that packages of books, of twenty-five pounds weight, can be sent to almost any part of the field, on direct Rail-road routes, for one dollar or less, according to the number of changes. By mail, the postage would be four dollars. We say, then, let more repositories be established in different parts of the field, for the accommodation of preachers and others. Then, when it is necessary, let packages be sent by express as above. And then those who cannot be otherwise supplied with small quantities, can obtain them by mail by sending to this office the prices of the books, and the postage on pamphlets and tracts as stated in the publication column on the last page.

Continue reading: THE SWEETS OF SUBMISSION