Earlier text: Showing our ColorsDo we Discard the Bible by Endorsing the Visions ?
By Uriah Smith
"The Bible, and the Bible alone," "The Bible in its purity," "The Bible a sufficient and only reliable rule of life," &c., &c., is now the great cry of those who are giving vent to their opposition to the visions, and are working with their might to prejudice others against them. This course reminds us of the low tricks and maneuvers resorted to by political demagogues to gain their nefarious ends. It is similar to the game played by the democratic party in the last election, which led to results in many States so disastrous to the Republicans, and to the country. Their cry was, "Our country before party;" and thus under the garb of supreme devotion to the country, to the exclusion of all other considerations, many honest-hearted ones were deceived into co-operation with them, and they were enabled to place in positions of trust and power, men full of depravity and corruption. Such are unworthy weapons in the hands of Christians; yet some, we are sorry to say, who profess that name, do not hesitate to use them. The Protestant principle, of "The Bible and the Bible alone," is of itself good and true; and we stand upon it as firmly as any one can; but when re-iterated in connection with outspoken denunciations of the visions, it has a specious appearance for evil. So used it contains a covert insinuation, most effectually calculated to warp the judgment of the unguarded, that to believe the visions is to leave the Bible, and to cling to the Bible, is to discard the visions. For the sake of those who may be liable to be misled by such a course, let us give it a moment's candid examination. 1. When we claim to stand on the Bible and the Bible alone, we bind ourselves to receive, unequivocally and fully, all that the Bible teaches. This being a self-evident proposition, we pass on to inquire what the Bible teaches concerning the outpouring of the Spirit, its operations, the gift of prophecy, visions, &c. It is the prerogative of this dispensation over all others, to rejoice in the outpouring of the Spirit. It is called emphatically a dispensation in which we have the "ministration of the Spirit." The prophecy which gleamed like a star of hope before the ancient prophets, was this: "And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh." This prophecy applies to this dispensation, and its fulfillment commenced, but only commenced, on the day of Pentecost. And what follows the outpouring of the Spirit? "Your sons and your daughters shall prophesy." The very next announcement after the fact that the Spirit was to be given, is that the gift of prophecy will be exercised. Now just so sure as one part of the prophecy is fulfilled, and God grants his Spirit to his people, just so sure the other part will be fulfilled, and prophesying, dreams, and visions, will be manifested in their midst; for they are connected together, one and inseparable. Further, we find Christ giving to his disciples as the best legacy he could leave his church, the promise of the Spirit of truth, or Comforter, to be with them and lead them into all truth. He gave them this as the promise best calculated to comfort their sorrowful hearts in view of his separation from them. The next most desirable object to his personal presence, would be the presence and operation of his Spirit. Again, we find emblazoned as it were in golden characters on the very face and front of much of the New-Testament record, the fact that God has placed, set, and established in his church, the gifts of his Spirit. It is declared to be the one Spirit of God, with a diversity of operations. And these results will follow the presence of the Spirit of God, as surely as effect follows cause. As the engine moves on the application of steam, or the water-wheel revolves under the impulse of the waterfall, so the gifts of the church, prominent among which are visions, will inevitably follow the operation of the Spirit of God with power. So that if we believe in the Spirit at all, we must believe in these, the appointed channels through which God has told us that it shall manifest itself. 2. What is the object of these gifts? Christ explicitly informs us that they are given to comfort his people, and lead them into truth; and the apostle responds, For the perfecting of the saints, to aid in the work of the ministry, to edify the body of Christ, to bring us into the unity of the faith. Most glorious and desirable objects; and criminally indifferent to his own spiritual interests must that person be, who is not reaching forward to them with all his heart, or who would oppose any of the means by which God would help us to attain them. 3. How long were these gifts to continue? (1.) The prophet declared that they should be given for the last days; but if they are withdrawn for any time before the very last day, this statement cannot be true; for they must cover all the intervening ground, from the time they are placed in the church till the last day comes—till the close of this dispensation. (2.) The necessity which led God to place them in the church at first, is a necessity which has existed all along till the present time, and will exist till the close of the present state of the Church's pupillary; and no one, we have charity to believe, will be disposed to accuse the divine wisdom of withdrawing the means given to supply a certain necessity, while that necessity exists. We accordingly find Paul declaring explicitly that these things shall continue till the perfect state is come. 1 Cor. xiii. So far then all is established and plain. We have seen that there would be manifestations of the Spirit, including visions, in the church, and that they should continue till the end. But perhaps the objector may make one more stand behind such a position as this: "I admit that there were to be visions among God's people before the end, but I cannot endorse the ones already manifested." If the one who thus objects is with us, in all the conclusions we have reached thus far in this article, as he must be if he stands upon his acknowledged position of the Bible and the Bible alone, this point will not detain us long. We need not remind him that in all questions between opinions and institutions, "there is a presumption in favor of the old opinion and established usage; and he who attacks the question, assumes the burden of proof; and unless he can bring proof to the contrary, the old opinion and institution must stand." Tappan, p. 427. Apply this principle to the question in hand: From the very commencement of the third angel's message, there have been visions among us. They have been received by the body as genuine manifestations of the Spirit of God. They have comforted the desponding and corrected the erring. They have confirmed the doubting, and strengthened the weak. And the truest friends of the cause have cherished and loved them most. It must be a radical revolution, therefore, that would lead us to abandon these for the uncertainties of the future. But as such manifestations were to be in the church, the whole weight of evidence goes in favor of these, unless it can be shown that they are positively and radically defective. How then shall we satisfy ourselves on this point? The Bible gives us an infallible test for all these things. By "the law and the testimony," and "by their own fruits," we are to judge them. Whatever contradicts in no slightest particular the law and the testimony, and, in addition to this tends to elevate, ennoble, and purify, we may be sure comes from above, and not from beneath. But these manifestations do in the strictest manner accord with the teachings of the word of God, and lead us to study and prize it; while we might safely challenge the world to show a single instance where their influence has tended to depravity and corruption, or where it has not on the other hand tended to lead all who would receive them, to holiness and purity of heart. On the supposition, now, that these are not the work of the Spirit of God, as they must then be the work of the Devil, we inquire, Has the Devil thus fallen in love with truth and righteousness? Has he made a league with the word of God, to sustain and uphold it? Has he so far lost sight of the interests of his own kingdom as to lend his efforts to root out all false doctrines from our belief, and all seeds of unrighteousness from our hearts, that we may have truth without error, and live a life without sin? In view of all these considerations, what shall we conclude? Those who reject these manifestations, do so not only without evidence, but against all evidence. Those who profess to stand on the Bible and the Bible alone, are bound to receive what the Bible tells them will exist, and commands them to respect. One illustration may help to set this matter in a still clearer light. Suppose we are about to start upon a voyage. The owner of the vessel gives us a book of directions, telling us that it contains instructions sufficient for our whole journey, and that if we will heed them, we shall reach in safety our port of destination. Setting sail we open our book to learn its contents. We find that its author lays down general principles to govern us in our voyage, and instructs us as far as practicable, touching the various contingencies that may arise, till the end; but he also tells us that the latter part of our journey will be especially perilous; that the features of the coast are ever changing by reason of quicksands and tempests; "but for this part of the journey," says he, "I have provided you a pilot, who will meet you, and give you such directions as the surrounding circumstances and dangers may require; and to him you must give heed." With these directions we reach the perilous time specified, and the pilot, according to promise, appears. But some of the crew, as he offers his services, rise up against him. "We have the original book of directions," say they, "and that is enough for us. We stand upon that, and that alone; we want nothing of you." Who now heed that original book of directions? those who reject the pilot, or those who receive him, as that book instructs them? Judge ye. But some, through lack of perception, or lack of principle, or the ebullitions of an unconquerable prejudice, one, or all combined, may meet us at this point like this: Then you would have us take sister White as our pilot, would you? It is to forestall any efforts in this direction, that this sentence is penned. We say no such thing. What we do say is distinctly this: that the gifts of the Spirit are given for our pilot through these perilous times, and wherever and in whomsoever we find genuine manifestations of these, we are bound to respect them, nor can we do otherwise without in so far rejecting the word of God, which directs us to receive them. Who now stand upon the Bible, and the Bible alone? Let no one then be frightened at this false alarm ? A moment's consideration will show who receive the Bible, and who do not. Whoever receives it fully, will receive the pilot according to its directions. We do not, then, discard, but obey, the Bible by endorsing the visions; while we should just so far reject and disobey it, as we should refuse to receive the provisions it has made for our comfort, edification, and perfection. The Secession Movement in Iowa.
By Uriah Smith
We do not know that any considerations will justify the occupation of further space in the Review, in reference to the anti-vision movement which has been inaugurated in Iowa, inasmuch as enough has already been said to show the nature of that work, and to put the honest on their guard against having any sympathy or union with it. But there are some points which we can hardly forbear to notice. 1. The third resolution adopted by their conference, reads as follows: “Resolved, That although we disapprove of the course pursued by the Battle Creek authorities, we still have confidence in many of our Brothers and Sisters who have been led off by them, and cherish christian feelings toward them a tender sympathy in their behalf.”
What is the course of the Battle Creek authorities of which they disapprove? The course of the Review and its conductors has been the same from the beginning. From the very first they have pursued a straightforward and uniform course. Their object has been to devise and carry out the best means in the most effectual manner to spread the light of truth, and save souls; and from the very first they have advocated the doctrine of spiritual gifts in the Christian church, and53endorsed sister White's visions as one of those gifts. The only difference between the Review and its conductors as they first started out, and as they now stand, is that to-day they have firmer confidence in the gift of prophecy manifested among us, than ever before, and the mighty bulwarks of truth have been reared in statelier proportions, and polished to a brighter luster, under the diligent hands of those whose minds God has stirred up to this work. This even and steady course had been pursued by the body of Seventh-day Adventists for over ten years, before ever one of their preachers went to Marion, Iowa, to set the light of truth before the people of that place, and try to persuade them to embrace it. Some did embrace it, and took their stand apparently with the body. But now they refuse to endorse the means which this body thinks best to carry out the great work in which it has all along been engaged, and to secure the object which it has all along kept steadily in view. And having now disconnected themselves from this body, and the communion of this people, they turn round, and coolly, not to say impudently, offer their sympathy and pity to those who have been led off by the Battle Creek authorities! Their position here can not be mistaken. They make themselves to be the true people of God whom he is using and fitting up for himself in connection with this work; while those who have had the present truth in charge from the very beginning, and without whose instrumentality these persons would probably never have heard of the Sabbath and its kindred truths—these are the erratic and fractious ones, who are “leading off” the honest! Words are not necessary to set forth the ridiculous presumption manifested in this thing. It is as if the ugly excrescence that protrudes itself from the trunk of some fair oak, should turn around and offer its pity and commiseration to the tree, as if the tree, and not itself, was the unsightly distortion. 2. They disclaim the idea of being rebels. One fact will serve as the basis for an opinion on this point; namely, They once professed to identify themselves with the body of Sabbath-keepers, and they now refuse to go further with them. If they did not really associate themselves with the body at first, when they professed so to do, they were then hypocrites; if they did, they are now rebels. These are the only alternatives left them, and we presume no one will be disposed to dictate to them which they shall choose. 3. They say, “We are aware that we are taking a responsible and trying position, that we will incur the displeasure of our former brethren; become the subjects of devosion to the Formal churches, and the laughing-stock of the world.” We have given the above letter for letter, capitalizing, punctuation, spelling, and all, just as we find it in their circular now before us. But an irrepressible curiosity has seized us to know what is meant by being “subjects of devosion to the Formal churches.” Devosion. Reader, did you ever hear of that word before? We cannot find it. We know that Spiritualists are obliged to coin words to express their new and unheard-of feelings and relations; but we did not know that any other people were driven to that dire necessity. We shall watch with interest to see if they meet the terrible fate couched in that mysterious word, from which they seem to shrink with such instinctive horror! 4. They speak of “those who, disgusted and discouraged, stand waiting for the moving of the waters,” and add, “The waters will move when we move, and not before.” Allusion is probably here made to the pool of Bethesda, spoken of in John v., the waters of which at a certain season were troubled by an angel, and he that then first stepped in was made whole. But it strikes us that they have made quite an essential departure from the original. It seems they propose to move the waters themselves; but in the scripture case, the angel came down and moved the waters, and the people waited till the waters were so troubled before they moved at all. And we exceedingly question whether any good result would have followed, had some one through impatience, or any other passion, caught up a club and splashed it into that pool, and then dashed in himself in hopes to be benefited. The truth is, the waters must be moved by the angels of God, not by human beings, swayed by disaffection, prejudice, and passion. 5. We quote again from the circular: “We must move together, systematically in concert and harmony, if we expect to avoid being swallowed up.” Whether or not the writers of this had in mind the fate of their distinguished prototypes, Korah, Dathan, and Abiram, when they penned this sentence, we cannot say. At any rate it is most appropriate language to be used by persons carrying on the movement in which they are engaged. The cases of those who rebelled of old in the wilderness are among the things written for our learning. They teach us that a like fate in some form or other will overtake all those who pursue a similar course. It is not strange, therefore, that frightful visions of being “swallowed up,” should be ever present to the imaginations of these individuals. We can inform them, moreover, that their “moving together” will not save them. Doubtless Korah, Dathan, and Abiram moved together, systematically and in concert; but the only result was that together they were swallowed up. Being thus fully warned in the Bible against the dangers of their course, both by precept and example, they can only blame themselves, should even the fate of “devotion” overtake them. U. S. The Cause in Juneau Co., Wis.
By T. M. Steward
BRO. WHITE: I have been laboring at Lemonweir, seven miles from my place, for the last two weeks; and I am rejoiced that some twenty have embraced the Sabbath. Last Sabbath (the community say) we had the largest gathering they ever saw in their place. After services the whole congregation repaired to the river, where five willing souls were buried with Christ in baptism: the first case of immersion in this little village, which has been settled for ten years. Others are only waiting for circumstances to turn, and they will go forward. I have more calls than I can possibly fill. I think the cause is prospering in this part. I expect to commence a series of meetings next week in a new place, where they are very anxious to hear. Pray for me, dear brethren, that I may yet be a help to the cause. I think here is quite a field for labor. Will Bro. Ingraham please arrange his trip northward so as to visit us at our next quarterly meeting, if not before? Can you and sister White give us another call next spring? If any of the messengers can give us a call, we will give them a hearty welcome. So come, brethren, come over and help us. I want to be pure and holy, prepared for the society of angels. May the church soon be found spotless and pure, prepared for the coming of Jesus. Pray for us. In these times of apostasy, when iniquity abounds, the love of the mass waxeth cold, while evil men and seducers wax worse and worse, deceiving and being deceived, and the world is being filled with all manner of sin and unrighteousness, it is but reasonable to suppose that all classes of society, and all relations of life, should become affected with the contagion. Indeed, so deep-seated and wide-spread are the workings of sin throughout our world, that there is no person, whether old or young, rich or poor, free or bond, married or unmarried, but stands in danger of becoming involved in the general wreck and ruin that must inevitably follow close upon the times in which we are living. But notwithstanding all are in danger, none being exempt from sore trials and temptations, there are some positions more dangerous than others, because more exposed to the wiles of the tempter. And although the church is the salt of the earth, and the light of the world, yet it is not the duty of the Christian to voluntarily place himself in a position or relation where he will necessarily labor to a great disadvantage, both in securing his own salvation and the salvation of others. The marriage ordinance dates back to God as its author, and to Paradise as its origin. And from the testimony of the Scriptures, it is ever to be regarded as a very sacred thing—the foundation of society, the safeguard to virtue, and the center of all those endearing relations which make life interesting. But notwithstanding that such is manifestly the design of heaven, far different results are reached, so that many a house, instead of being the abode of peace where religion sits enthroned, and God is honored, is but a place of envy and strife, where Satan is glorified. It is undoubtedly for the purpose of honoring God and preventing such unholy and unhappy consequences, that the apostle Paul writes so plainly and so pointedly to his Corinthian brethren, 2 Cor. vi, 14–16, forbidding or warning them against being unequally yoked with unbelievers. Unequally yoked! Either the apostle meant that when the believer married the unbeliever they must be equally yoked, or else he meant to be understood as teaching that there could be no equality in yoking the believer with the unbeliever. That the latter view is the correct one, is evident from the number of strong arguments used touching this very thing. Unequally yoked! The object of yoking is that those yoked may draw together. To be equally yoked is to be yoked on an evener, so that neither the one nor the other has the advantage in drawing. To be unequally yoked is to give to one all the advantage in drawing, so that the other works all the while at a disadvantage. That the above figure is a very correct and forcible one, may be gathered from all the facts in the case. Whenever an agreement or partnership is formed between parties, especially those of opposite views and feelings, it is done either by the one party going the whole distance over to the other, or by a mutual compromise of those individualities that hinder a union. And when the believer marries the unbeliever, and the twain are made one flesh, according to the design and intent of the marriage ordinance, either the infidel must give up his infidelity and become a child of faith,54else the believer must renounce his faith and become an infidel, or else each one must sacrifice a certain amount of personalities. If the unbeliever be required to renounce his unbelief and become a child of faith and God, where is the instance in a hundred, yea in a thousand, where he is willing or expects to do any such thing? And if the believer is asked to give up all, or even a part, of his faith, how unequal the demand! for, while the infidel has no certain convictions or fixed principles to lose, the believer has his clearest convictions of right, duty, and truth, yea, his highest aspirations of heart for purity and eternal life. Or if it be understood that each one is to retain his and her own peculiar notions and sentiments, where would be the sympathy or concord? And not only as a matter of consequence would there be discord enough to corrode what little happiness there is, or might otherwise be enjoyed, but there is a great disadvantage in the pulling; for while the unbeliever has naught to do but follow the inclinations of his own carnal heart, not so much as professing to love mercy, deal justly, or walk humbly, or to exercise the charity of the Bible, the believer, by his most sacred faith, feels obligated to do all these things. While the unbeliever is left to do just as he feels or pleases, the believer is bound in the most solemn and impressive manner to do only that which is just and merciful. It does not require one to look the second time to see how unequal the drawing under such circumstances. Whoever heard of a partnership being formed where one party was made amenable, and was held and firmly bound to do just right, and the other party was left to act as he pleased, with impunity? And yet this is practically or in reality the case when the believer marries the infidel. It may naturally be supposed that it can be no very difficult matter for a Christian to form a partnership with an infidel, and be on good terms so far as being watched, found fault with, or called to an account for any little misconduct, is concerned; but such is not the case. The more dishonest the man with whom we deal, the more afraid is he of being cheated. The more unbelieving and selfish, the more envious and exacting, and the less forbearing and forgiving toward others. Not but what the unbeliever may be interested in getting a living, may be as industrious and saving as the believer; yes he may be over careful in many things; and this even in many instances may prove a snare to the believer; for while he loves the cause of God, and fain would see it prosper, the unbeliever is looking upon every moment and penny used in the service of God, as something thrown away, and may say as one aforetime, "Why this waste of precious ointment?" "Why was it not sold for three hundred pence and given to the poor?" Again, where is the sympathy or pulling together in these times of sore trial, when the faith of the stoutest Christian is tried to the utmost? Can the unbeliever encourage the believer to hope on and to struggle on, until the darkness is lifted and the light comes? Or how much comfort and consolation can the believer give to the unbeliever in those times, when the cares of this life and the sorrow of this world, which worketh death, threaten to drive the soul to distraction? The only comfort is the gospel, the only thing that will buoy the mind above cares and perplexities of this life, is the grace of God; but as this is only obtained by repentance toward God, and faith in the Lord Jesus, and as the unbeliever rejects these, the only thing that can be done is to let him struggle on in his own darkness, neither asking what he has not to give, nor offering what he will not receive. Unequally yoked! How many a high-minded and noble-hearted woman has endured a life-long agony, and died of a broken heart, having been unequally yoked with some incarnation of self and carnality. To carry out the figure, she pulled and pulled and pulled until heart and life failed, and she could pull no longer. And although the instances may be fewer, yet many a man of the purest metal, the clearest kind of grit, has been driven from home, yea, to recklessness and desperation, by the continual clamor of a contentious and unreasonable woman. And if we should soften and smoothe down those rough places, and put the most favorable construction on the matter that we can, all the advantages in drawing are against the one who wishes to live religion. And we may repeat the language of the apostle by asking, What part hath he that believeth with an infidel? Happy is that man or woman who, wishing to serve God and live religion, shall find out and heed these truths in time to flee the danger. A New Argument for Sunday-keeping.
By A. C. Bourdeau
It often happens, that, when we present clear and unmistakable arguments, enforcing the obligations of the fourth commandment, and showing that the claims which are generally urged for Sunday-keeping, have no foundation in the Scriptures, we are accosted by Sunday advocates, who are ever contending for new arguments which do not, in any possible manner, go toward establishing their darling institution. But I will here present a new argument for Sunday-keeping, which has proved to be effectual in one case, at least, as may be seen in the following circumstances, which occurred a short distance from here: About three years ago a Methodist class-leader in the town of —, commenced to keep the seventh-day Sabbath. His Methodist friends often called to see him, and with his companion and neighbors, were almost incessantly trying to lay obstacles in his way, to hinder him from keeping the Sabbath. Finally he was visited by a preacher who addressed him as follows: "Dear brother, I cannot let you go. If you keep Saturday I must keep it also. . . . But before we come to any conclusion in regard to this subject, let us go and pray on yonder hill." They accordingly went on a hill, and before praying the preacher suggested to decide in regard to which day was the Sabbath by the amount of feeling they would have while praying!! To this the class-leader consented. The preacher was naturally boisterous, while the class-leader was timid, and of few words. And we have reason to believe that there was quite a jargon, while one prayed in favor of Sunday, and the other in favor of the seventh-day Sabbath. The preacher, with his noisy praying, intimidated the class-leader, and prevailed on him to keep Sunday. The reader can readily see that the sum total of this argument is based on feeling. But feeling is not a safe guide, for it varies with circumstances; and those who follow feeling, are in danger of being carried about with every wind of doctrine. "To the law and to the testimony: if they speak not according to this word, it is because there is no light in them." Isa. viii, 20. Happy New Year.
By J. W. Raymond
I WISH you, dear brethren and sisters, a happy new year. I make not this wish because it is customary. I make it heartily, and in full view of what it takes to constitute true, abiding happiness—the glorious effulgent hope of the word; the fruition of which, from the numerous and ominous tokens which God in his infinite mercy hath spread out in the heavens above and on the earth beneath, we know is soon to be ushered in. But a clear view merely of the nature of this hope, and of the signs by which its close proximity is indicated, cannot of themselves, make us happy. Our happiness for 1863, in connection with this knowledge, will depend on our hearty union, in spirit and practice, with the truth, order, and work of God. As we swerve from these, our happiness will wane away. God grant that every pulsation of our hearts, and every step of our course, may beautifully comport with the solemn, testing, sealing truths committed to us, to be dispensed to a dying, wayward world. The year 1862, with its duties, privileges, &c., has passed away. What record it leaves for each of us, we are doubtless more or less accurately familiar with. What wrongs of 1862, or prior to that time, have not been rectified, what sins have not been confessed and forsaken, what wayward steps have not been retraced, what errors have not been abandoned, let us attend to now. Let us attend to these things in view of the solemn judgment work going on in the heavenly sanctuary, and the brevity of probation. 1863, with its duties, privileges, perils, trials, &c., is now rolling in upon us. O let us draw nigh to God, and he will draw nigh to us. O let us be undeviatingly faithful at home in our families, faithful in our attendance at the closet, faithful in the church of God, and exemplary before the world: so will this year pass with us peacefully away, and find us better prepared for the glorious transition just before us. Glory to God! the hope is all glorious, the way is clear, and our future rest will be triumphantly sweet, when we meet on mount Zion, immortal, to part no more. 1863 finds our nation still engaged in gory strife; but nevertheless, we can be happy in the Lord and go on our way rejoicing. Holy seers of old, who under the divine influence, looked down through the vista of coming years to the present, have forewarned us of this state of things. The angry state of the nations lies along our pathway to the kingdom; and we may rejoice as we pass on into this state of things; may rejoice because of the close proximity which it sustains to Jesus' coming, as shown in the chains of prophecy where it is alluded to. The haven is just ahead. Beware of shoals, breakers, and quicksands. And finally I would say, Stay on board the ship. The Devil may rage, and the billows roll, but she will reach the port. Cultivate a love for the manifestation of God's power through the gifts of the Spirit, which he is restoring in his remnant people. Wheeler, N. Y., Jan. 1st, 1863. A Reclaimed Delinquent.
By John S. Mathews
He preaches to others—Hear him!
Bro. White: I want to say a few words through the Review in regard to my being so slack in not paying up for my paper when it was due. It was on the account of my not living up to what it taught me. If I had been living in the light of God's counsel, my paper would have been paid for, and I would have been blest of God. But to the fact as it was. When I took up my paper and read "Pay up or if you are poor, you can have it for half price but at all events pay up," I thought it meant me. And this was not the worst of it; for when my paper came and I found the slip marked x, 1, I was sure it meant me. Oh how ashamed I have been to have any of the brethren come to my house and take up the paper. I have taken the paper and torn off the name and mark so no one could see it; but that did no good; I was still in debt. The words, pay up, have sounded in my ears until I have been so ashamed of myself that I came to the conclusion I would make an effort to pay for my paper; and how many times have I thanked the Lord that I made the effort. Bro. White, I ask your forgiveness and I hope that you will forgive me for giving you so much trouble I will try to be more careful in time to come, and keep my paper free from debt. Myself and family are striving to keep all God's commandments and the faith of Jesus Christ, so that we may be prepared to stand the test that is soon coming to try us. O how I long to be an overcomer, I want a living experience day by day so that I may know that I am one of God's children. I want to be awake to this great and important truth so that I may know the power that Satan has in these last days. I believe it is high time that we gird on the whole armor of God so that we may be able to stand all of Satan's deceptions. We read in 2 Thess. ii, 9, 10, "Even him whose coming is after the working of Satan with all power and signs, and lying wonders, and with all deceivableness of unrighteousness in them that perish, because they received not the love of the truth that they might be saved." I do desire to receive the love of the truth in my heart so that I may not be deceived but be saved in the kingdom of God. The little church here in Chesaning is striving to arise and keep pace with the message and to come to the unity of the faith, so that we may all be prepared when the loud cry shall go forth, that we may be the means of doing some good. The labors of Brn. Loughborough and Byington were meat in due season. I trust it will be a lasting benefit to us as a church. May the Lord bless them and crown their labors with success. Your unworthy brother,
JOHN S. MATHEWS. Chesaning, Saginaw Co. Mich. Confession.
By C. W. Stanley
BRO. WHITE: Dec. 22, 1860, I wrote to Bro. Rnssell in relation to the Manston fanaticism. In the letter I intended that Bro. and sister Steward and others shond nnderstand that I was in partial sympathy with the fanaticism, and that the testimony of Brn. White, Ingraham, and Sanborn was not in our fnll confidence. In the above I grossly misrepresented my own feelings and faith, and the faith of those mentioned in the letter. My object in writing as I did was to get from some one in the deception a fnll account of the visions. To make the object of writing snre I used great deception in forming my letter, for which I have been rejected by the church and the brethren immediately concerned. I have tried many times to fix it up and to blind my brethren to clear myself from the guilt and sin nnlil the church has left me far behind, out of the body of Christ. Now I humbly ask the forgiveness of the chnrch and the brethren and sisters whom I have wronged in this and other respects. I want to go with the remnant church to monnt Zion. I want to be connected to the body of Christ. I want to enjoy all the ordinances of the Lord's house, and walk in the unity of the faith with the church till Jesns comes. Oh brethren forgive me, and I will try and not dissemble before the church and before the Lord any more. May the Lord forgive me for Christ's sake. Hundred Mile Groce, Wis., Dec. 22, 1862. Gratitude Is the Memory of the Heart
☞ GRATITUDE is the memory of the heart. "Then they that feared the Lord, spake often one to another."
DEAR BRETHREN AND SISTERS: I feel that it would be a privilege to speak of the goodness of the Lord. Many are the blessings that he has strewn along my pathway. It encourages my heart to hear of the prosperity of the cause. I feel that the Review is truly a welcome messenger, as it comes laden with the precious truths from the word of God. I was glad to hear by the last Review that some of the youth had professed faith in Christ by baptism. I too am striving to overcome and be a child of God. Satan at times would try to lead our steps astray; but if we look to Jesus and trust in him for aid, he will not turn us away. I fear, at times, lest a promise being left me, I should come short of entering into that rest that remains for the people of God. I would share with the people of God in their sufferings and trials, and at last be permitted to stand with them on Mt. Zion. I love the truths of the third angel's message. How good the Lord has been to let so much light shine upon our pathway, 'mid the perils of these last days! Spiritual Gifts and the different numbers of Testimony for the Church have been a source of comfort and encouragement to me, and I fondly hope that the time is not far distant when Seventh-day Adventists, east and west, will be united on this subject. It seems good to hear that the work of organization is going on among God's people. I want a place with them here, and with them at last in the kingdom. Your sister striving to overcome.